Nitya Karma Practice

[dhikshita]

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Dhikshita,

Work is worship but I believe/have heard, that Upasana is also required for "Brahma Tejoabhivridhyartham".

Somewhere I have read that during the Mahabharata war, the kshatriyas used to take appropriate breaks to do Sandhya worship. Such dedication enabled them (on both sides) to attain excellence in their field of work.

KRN.

Before answering your posting, I would request you to go through this link which may throw more light on the topic..Sandhya Vandanam and Nithya Karma in the context of modern living, what, why and how…..??

https://www.tamilbrahmins.com/showthread.php?t=27035

My understanding is that Nithya karma is for inner purification and to rid of debts. It should be learned preferably through a qualified Guru and this karma should be performed minimum at dawn and dusk without any expectation and anticipation of desire fulfillment. It should be practiced with due faith, more dedication and strict discipline and we have no authority to ask for benefits.

And how many of us know the real meaning of mantras (every word), purpose, etc behind performing this ritual.

There may be few who are blindly following the ritual which was passed on to us from generation to generation.

The ‘Upanayanam’ ritual is a few hours celebration and everyone is very busy before and after ‘Upanayanam’.

It is an upasana and should be performed without any expectation. While so, why do one worry about the benefits...???

I think it is better that first one should learn the meaning, purpose, etc through various sources/means. Even in translation there may be interpretations.

And now my question is as to how many of us know or have read about the above thread in this Forum…….with interest.?

How many of us know sanskrit..? And Panini....? .. to ensure perfection in pronunciation.

There are lot of threads in this Forum touching this topic and IMO it is nothing but an அரைச்சமாவு.

Anyway, please go ahead...


P.S: Here is one more….. Sandhyavandhanam related….

Link: https://www.tamilbrahmins.com/showthread.php?t=35757&highlight=Sandhyavandanam

 

[Raji Ram]

No need to ASK for benefits. :nono:

They are bestowed, due to regular practice. :thumb:

 

[suryanarayanan.s]

Benefits are numerous as a Brahman..! Few are - Removing the sins of this birth, Get rid of negative or obscure mindset, Improved concentration, Physical fitness and so on..

 

[KRN]

Dear Dhikshita,

A dhikshita Brahmana is the abode of lord Shiva, hence my prostrations to you. I went through the threads you have given. Though I found it too verbose and trying my patience at times. I prefer short and crisp articles

To be born into a family that teaches one to perform nitya karma, itself is the result of good karma done in past lives, say the saints.

Similarly, all the other things, like regularity in doing it, knowing the meanings of the mantras, correct pronunciation etc etc is the direct result of good or bad karma done in the past and present life. One who is not worried about the millions who are deprived of the right to perform nitya karma, why should he be worried that some are doing it incorrectly or partially correct, or not doing it at all? It's all related to past karma. Someone might be a bit ahead of the rest, but sooner or later the rest will catch up with him/her.

You yourself said Even in translation there may be interpretations. There are scores of interpretations, by great saints. They don't agree in many places. Each person tries to share with humanity, what has worked with him.

That's why I prefer not to go by the interpretations of bygone saints (with due respect to them all) but what our own experiences have taught us. That alone gives true conviction.

 

[dhikshita]

Dear Dhikshita,

A dhikshita Brahmana is the abode of lord Shiva, hence my prostrations to you. I went through the threads you have given. Though I found it too verbose and trying my patience at times. I prefer short and crisp articles

To be born into a family that teaches one to perform nitya karma, itself is the result of good karma done in past lives, say the saints.

Similarly, all the other things, like regularity in doing it, knowing the meanings of the mantras, correct pronunciation etc etc is the direct result of good or bad karma done in the past and present life. One who is not worried about the millions who are deprived of the right to perform nitya karma, why should he be worried that some are doing it incorrectly or partially correct, or not doing it at all? It's all related to past karma. Someone might be a bit ahead of the rest, but sooner or later the rest will catch up with him/her.

You yourself said Even in translation there may be interpretations. There are scores of interpretations, by great saints. They don't agree in many places. Each person tries to share with humanity, what has worked with him.

That's why I prefer not to go by the interpretations of bygone saints (with due respect to them all) but what our own experiences have taught us. That alone gives true conviction.

Dear KRN

I am also equally not interested in lengthy texts…. But at times, to explain things lucidly it becomes necessary to elaborate.

I go by the holy text of our Hinduism:

"Karmanye Vadhikaraste, Ma Phaleshu Kadachana, Ma Karma Phala Hetur Bhurmatey Sangostva Akarmani..."

"You have the right to perform your duty, but you are not entitled to the fruits of your actions." Secondly, "Do not let the reward be the purpose of your actions, as a result of which, you will not become attached to not performing your duty."


I am learning not to expect any benefits/results out of my actions, I mean karmas..

And I have faith that as per vedas, I will get what I deserve…

BTW how many of us know the importance and significance of this karma....?

For most, it is simply nothing but a daily routine....??

Some may have doubts as to whether this is ritual-oriented or reason oriented exercise.

Better, let us continue to abide by the existing, time-tested, rituals instead of thinking too much...

 

[dhikshita]

Hi All,

Those of you who have been doing Nitya karma regularly, can you please share your experiences/benefits that you have attained from the practice?

Regards

Dear KRN


Incidentally I would to share the following nyanam behind karma which I read somewhere.

The nyanam behind Karma Yoga requires us to make three sacrifices with reference to our Karmas.

1. Mamta Thyagam - mentality that whatever I am doing is 'NOT MINE'

2. Karthrutva Thyagam - mentality that whatever is being done is 'NOT DUE TO ME'

3. Phala Thyagam - mentality that whatever is the fruit of my actions 'DO NOT BELONG TO ME'

This I hope is quite explanatory....

For more it is redundant

For a few, it is optional

There may be few educated with rational thoughts with strong belief that it is a meaningless exercise.

Because they can't survive the test of reasons,

Some may see it as empty of content and some as a repetitive exercise bound to consume precious time, etc etc

I now, conclude with Swami Vivekananda's following quotes:

"This I have seen in life—those who are overcautious about themselves fall into dangers at every step; those who are afraid of losing honor and respect, get only disgrace; and those who are always afraid of loss, always lose."

Those who work at a thing heart and soul not only achieve success in it but through their absorption in that they also realize the supreme truth—Brahman. Those who work at a thing with their whole heart receive help from God.

I, for one, thoroughly believe that no power in the universe can withhold from anyone anything they really deserve."

Let us do our nithya karma which is a beautiful art and celebration of nature and follow our respective dharma sincerely and daily.

Let us get into practice in life all those such values, principles and knowledge transferred over to us generation to generation.

Let us dedicate all our actions to the Almighty God Narayana.

We will be blessed with what we deserve.

Om Shanti, Shanti, Shanti

 

[a-TB]

Dear Mr Dikshita :

I liked how you have raised the level of discussions from chit-chat to presenting useful posts. That has added value to the General Discussions overall. Thanks for digging up prior threads that are relevant to the topic area raised by Mr KRN

 

[renuka]

If you meet a very orthodox person, he will start counting

- have you done Sandhya worship
- Aupasanam?
- Samidhadhanam/Agnihotram?
- Brahma Yajnam ... etc etc

Whereas some saints like Paramacharya have suggested a compromise "If you at least do your Sandhya worship regularly, you will not feel ashamed to show your face before mother Gayatri"

I wonder how Gayatri got linked to a Gayatri Mata?
The Gayatri mantra actually does not at all talk about.a goddess or even god for that matter.

Even the concept of Bharata Mata.
Bharata was the name of King Bharata..son of Dushyant and Shakuntala..grandson of Vishwamitra..so its a Masculine name..so.why a Bharata Mata came into being?

I think we Hindus have a Matafying tendency!

 

[KRN]

Dear Dhikshita,

I agree that all prescribed karma has to be done with detachment to the results, to attain chitta suddhi. But is it so easy?

Acharya Sankara in his Bhashyam to the Gita states that one should even forgo any thought like "may God be pleased" while doing the karma, because that is also an attachment binding the soul. Hence Sankaracharya quotes the conversation between Rishi Vyasa and his son Suka wherein Vyasa refers to the ancient sages preferring Sannyasa to doing karma, for fear of relapsing to sakaama mode and thus getting bound to the world.

Swami Vivekananda whom you quoted, himself stated that all his life he has been trying to do nishkaama karma, but it was so difficult to do and he was forgetting himself many times. And Swamiji was one who was blessed with direct realisation of Brahman through the blessings of his Guru.

Due to the tendency from countless janmas, mankind is attuned to consciously or unconsciously seek benefit in the karma he does. That's why, in Gita, Krishna doesn't stop at that Karmanyevadhikaraste sloka, but goes further and suggests alternatives like "if you find it difficult to do karma in this nishkama way", then "do it offering the results to me", and goes on and on....until the culmination "Sarvadharmaan parityajya..."

Then there is another thing. In Gita, lord Krishna says 4 kinds of people offer prayers to him - the Aartha, the Arthaarthi, the Jijnaasu and the Jnaani. Krishna doesn't differentiate between them, he accepts them all and gives them the results they seek. Though he says that the Jnaani is his most beloved. So if you are an Aartha undergoing physical or mental suffering, it's natural that you pray to Krishna for removal of your suffering. To tell an Aartha that prayers must only be nishkaama, is to ridicule his suffering. Similarly for the person seeking wealth, the Arthaarthi (I am not comparing all prayers with nitya karma here, I am highlighting the fact that the lord still accepts if you pray for kaamya purposes)

One more thing. If you see our stotras, there will be some phalasruti at the end. The adage is 'rochanarthe phalasruti' so the phalasruti is intended to boost our interest in performing the nitya karma. We are not to take the phalasruti in it's literal meaning, nor reject the phalasruti altogether. So in a similar manner, knowing the 'benefits' accrued by another, can help boost our rochana, our motivation for doing a karma regularly.

I am not dissuading you from performing nishkaama nitya karma

 

[KRN]

I wonder how Gayatri got linked to a Gayatri Mata?
The Gayatri mantra actually does not at all talk about.a goddess or even god for that matter.

Even the concept of Bharata Mata.
Bharata was the name of King Bharata..son of Dushyant and Shakuntala..grandson of Vishwamitra..so its a Masculine name..so.why a Bharata Mata came into being?

I think we Hindus have a Matafying tendency!

There are people who have got direct realisation of the Gayatri mata through sadhana.

Anyway the mantra has a mantra devata, and if you check the brahma sutras, you will find the logic and reasoning behind why the devatas can appear in any form at will, and in many places at the same time.

 

[dhikshita]

Dear Dhikshita,

I agree that all prescribed karma has to be done with detachment to the results, to attain chitta suddhi. But is it so easy?

Acharya Sankara in his Bhashyam to the Gita states that one should even forgo any thought like "may God be pleased" while doing the karma, because that is also an attachment binding the soul. Hence Sankaracharya quotes the conversation between Rishi Vyasa and his son Suka wherein Vyasa refers to the ancient sages preferring Sannyasa to doing karma, for fear of relapsing to sakaama mode and thus getting bound to the world.

Swami Vivekananda whom you quoted, himself stated that all his life he has been trying to do nishkaama karma, but it was so difficult to do and he was forgetting himself many times. And Swamiji was one who was blessed with direct realisation of Brahman through the blessings of his Guru.

Due to the tendency from countless janmas, mankind is attuned to consciously or unconsciously seek benefit in the karma he does. That's why, in Gita, Krishna doesn't stop at that Karmanyevadhikaraste sloka, but goes further and suggests alternatives like "if you find it difficult to do karma in this nishkama way", then "do it offering the results to me", and goes on and on....until the culmination "Sarvadharmaan parityajya..."

Then there is another thing. In Gita, lord Krishna says 4 kinds of people offer prayers to him - the Aartha, the Arthaarthi, the Jijnaasu and the Jnaani. Krishna doesn't differentiate between them, he accepts them all and gives them the results they seek. Though he says that the Jnaani is his most beloved. So if you are an Aartha undergoing physical or mental suffering, it's natural that you pray to Krishna for removal of your suffering. To tell an Aartha that prayers must only be nishkaama, is to ridicule his suffering. Similarly for the person seeking wealth, the Arthaarthi (I am not comparing all prayers with nitya karma here, I am highlighting the fact that the lord still accepts if you pray for kaamya purposes)

One more thing. If you see our stotras, there will be some phalasruti at the end. The adage is 'rochanarthe phalasruti' so the phalasruti is intended to boost our interest in performing the nitya karma. We are not to take the phalasruti in it's literal meaning, nor reject the phalasruti altogether. So in a similar manner, knowing the 'benefits' accrued by another, can help boost our rochana, our motivation for doing a karma regularly.

I am not dissuading you from performing nishkaama nitya karma

Dear KRN

Sandhyavandanam is done certainly not for material and spiritual benefits. It is called Nithya Karma meaning timeless duty, we are bound to do that.

I remember to have read somewhere that performing Sandhyavandanam does not give any punniya to the performer, but it does ends up papa to the non-doer and this is what my understanding.

And this is what Lord Krishna says in Bhagawat Gita Chapeter 2 verse 47 to do your duties without expecting any fruits..

இந்துக்கள் தினமும் வழிபாடு முடித்தவுடன்
காயேன வாசா மனசேந்த்ரியைர்வா புத்யாத்மனேவா
ப்ரக்ருதேத் ஸ்வபாவாத் கரோமி யத் சகலம் பரஸ்மை நாராயணேத் இதி சமர்ப்பயாமி
என்று சொல்,செயல்,சிந்தனை மூன்றினாலும் செய்த பாவங்கள் உடலின் இயற்கை சுபாவத்தால் நிகழ்ந்தது என்று மன்னிப்பு கேட்டு அதையும் இறைவனுக்கே சமர்ப்பித்து விடுவர்.

Whatever action I do with my body speech, mind or intellect are due to my inherent nature, I offer them all to Lord Narayana…..

And I go by this.

Thanks for engaging and replying to my postings.

 

[KRN]

Dear KRN

Sandhyavandanam is done certainly not for material and spiritual benefits. It is called Nithya Karma meaning timeless duty, we are bound to do that.

I remember to have read somewhere that performing Sandhyavandanam does not give any punniya to the performer, but it does ends up papa to the non-doer and this is what my understanding.

I don't agree. The basis of Sandhyavandanam is the Sruti

udyantam astamyantam Adityam abhidhyAyan kurvan BrAhmaNo vidvAn sakalam bhadram asnute.

It is self explanatory. Even the contemplation is supposed to give sakalam bhadram. Then how can you say that performing the regular anushtanam does not give any punniya?

Also in the Bhagavad Gita Bhashyam of Adi Sankaracharya (If I am not mistaken, in the chapter dealing with Kshetra-kshetrajna yoga), he elaborates upon the performance of nitya karma and states that it is like Agriculture. The more you cultivate, the more benefits you reap from it.

Of course, not performing the Sandhyavandanam, for a upaveethi, gives rise to a dosha called pratyavAya.
And for which we do the Sahasraavarthi Gayatri Japam on the prescribed day every year.

As for doing your duties without expectation, I agree in theory, but think practical application
is difficult for us in Kaliyuga

 

[dhikshita]

I don't agree.

You are entitled to your opinion.

I believe that Sandhyavandhanam is a Nithya Karma. Nithya Karma are defined such activities which when done does not give a person any punya.

Sandhyavandanam is a ritual. We will have to just do it. Do not worry about the benefits and surrender the fruits of such action to Bhagwan.

Karma yoga is action done without worrying about the outcome. So don't get pre-occupied with the fruits or results.

Bhagwan says in Bhagawat Gita " You have the right only on Action, Not on the fruits of your work Never own responsibility to the result, Must never lose interest in work.

There are some who believe that such Karmas are generally done for Jaggath Kalyan (Universal benefit)

So, please JUST DO IT.

 

[dhikshita]

Dear Mr Dikshita :

I liked how you have raised the level of discussions from chit-chat to presenting useful posts. That has added value to the General Discussions overall. Thanks for digging up prior threads that are relevant to the topic area raised by Mr KRN

Sir,

Thanks. It is such positive comments that boost my spirit of participation.

Thank you once again.

 

[renuka]

Did God ask humans to adhere to Nithya Karma or it was a human who enforced it?

 

[KRN]

You are entitled to your opinion.

I believe that Sandhyavandhanam is a Nithya Karma. Nithya Karma are defined such activities which when done does not give a person any punya.

Sandhyavandanam is a ritual. We will have to just do it. Do not worry about the benefits and surrender the fruits of such action to Bhagwan.

It is my opinion substantiated by Sruti, revered authorities and simple logic. While I feel that you are just making some general platitudes without coming to how it can be done. You say "Sandhyavandanam is a ritual. We will have to just do it. Do not worry about the benefits and surrender the fruits of such action to Bhagwan."

Sandhyavandanam consists of several vedic mantras with clear associated meanings. The mantra "imam me varuna" is an ardent prayer by Rishi Sunassepa seeking protection from Varuna. The mantras like "pasyema saradassatam...etc" is obviously expressing a desire for a long, healthy life. Even Gayatri is a prayer expressing desire for divine intelligence. So these are all kaamya mantras. If you are reciting them, contemplating their meanings, with full involvement, naturally your mind is involved with these desires and CAN NEVER be doing Sandhyavandanam as nishkaama karma. You might be saying "kaayena vacha..." at the end, but that is not going to help much if your mind is full of desires during the actual performance of the nitya karma.

Yes, you can do it in another way. That is, how many common people recite the mantras, without awareness of the meanings. Then they might be reciting the mantras in a routine fashion, while their mind might be running after something else. That means they are not doing the karma with full involvement. Normally I won't disturb them. As I told you earlier, all of us are on the same path. But you were asking a few days back "how many people recite the mantras knowing the meanings, with correct pronunciation etc" so I am assuming that you are reciting them with full awareness of the meanings. In which case, your mind will be simply enveloped with all the desires expressed through the mantras. And here you are advising that the Sandhyavandanam should be done in this way, surrender the fruits etc (what surrender when you are praying for benefits at the same time?)

 

[dhikshita]

It is my opinion substantiated by Sruti, revered authorities and simple logic. While I feel that you are just making some general platitudes without coming to how it can be done. You say Sandhyavandanam is a ritual. We will have to just do it. Do not worry about the benefits and surrender the fruits of such action to Bhagwan.
.

The thread is, to my understanding, to know the benefits one derive by performing Nithya Karma regularly and the bone of contention is, do we actually derive any benefit out of regular practice of Nithya Karma?

I have made my point clear through my few postings.

Whatever said in my above postings are from Bhagawat Gita, quotes of revered rishis, Swamijis like Vivekananda, etc etc and I have given the sources.

I feel you repeatedly singing the glory of Sandhavandhanam here is quite irrelevant. Just merely singing the glory of that particular ritual which is a Nithya Karma, what are you upto..?. God has given us lot of gifts and performing Nithya Karma is one such.

The world we live in itself is called Karma Bhoomi… and that way, the work or Nithya Karma…or other Karma is itself a Gift.

It is believed that every human is born with certain debts to be fulfilled viz (1) dEva Runa ( Divine debt), (2) Rishi RuNa (debt to sages), (3) Pitr RuNa (Parental debts), (4) Acharya Runa(debt to teachers) and (5) bhUta RuNa (Societal debts)

Learning vedas, chanting vedas, practicing and teaching vedas are our compulsory duties.


Now I would like to share the following text…


BG 2.47: You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.


कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 47 ||
karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi


Even while working, give up the pride of doership. Shree Krishna wants Arjun to give up kartritwābhimān, or the ego of being the doer. He instructs Arjun never to chase after preconceived motives attached to his actions nor consider himself as the cause of the results of his actions. However, when we perform actions, then why should we not consider ourselves as the doers of those actions? The reason is that our senses, mind, and intellect are inert; God energizes them with his power and puts them at our disposal. As a result, only with the help of the power we receive from him, are we able to work. For example, the tongs in the kitchen are inactive by themselves, but they get energized by someone’s hand, and then they perform even difficult tasks, such as lifting burning coal, etc. Now if we say that the tongs are the doers of actions, it will be inaccurate. If the hand did not energize them, what would they be able to do? They would merely lie inert on the table. Similarly, if God did not supply our body-mind-soul mechanism with the power to perform actions, we could have done nothing. Thus, we must give up the ego of doing, remembering that God is the only source of the power by which we perform all our actions.

All the above thoughts are very nicely summarized in the following popular Sanskrit verse:

yatkṛitaṁ yatkariṣhyāmi tatsarvaṁ na mayā kṛitam
tvayā kṛitaṁ tu phalabhuk tvameva madhusūdana [v41]

“Whatever I have achieved and whatever I wish to achieve, I am not the doer of these. O Madhusudan, you are the real doer, and you alone are the enjoyer of their results.”

Do not be attached to inaction. Although the nature of the living being is to work, often situations arise where work seems burdensome and confusing. In such cases, instead of running away from it, we must understand and implement the proper science of work, as explained by Shree Krishna to Arjun. However, it is highly inappropriate if we consider work as laborious and burdensome, and resort to inaction. Becoming attached to inaction is never the solution and is clearly condemned by Shree Krishna.

Source: https://www.holy-bhagavad-gita.org/chapter/2/verse/47

So, let us just do it, leave to the fruits to the God as we don’t have any right over the fruit.

Let us pray Him at all times by offering all actions, body, mind and the soul at His Lotus Feet!

May the blessings of Siva and Hari be upon us all!

OM TAT SAT

 

[KRN]

I am in full agreement with you that nitya karma has to be performed. Yes the thread is to know the benefits one derive by performing Nithya Karma regularly but the bone of contention is NOT whether we derive any benefit out of regular practice of Nithya Karma - that point I think I already answered by quoting from Sruti and Adi Sankaracharya, and many people in the present age too have experienced benefits. Why you adamantly reject the assertion of the Sruti and Adi Sankaracharya, I am unable to understand. For Aasthikas, Veda-ninda is the worst sin. Anyway, we do derive vast and varied benefits, vast punya, as attested by these sources.

The bone of contention here is your assertion that nitya karma should only be done surrendering the fruits to the God, without any expectation of benefits. You have not quoted any Rishis or Vivekananda to support this statement. All you mentioned is the Gita sloka "karmanyevadhikaraste" out of context. That is not a sloka to be applied in all situations, as you will understand if you peruse the slokas before and after that one in Gita.

If it is your personal choice of performing it whichever way you want, I have no issues. But you cannot prescribe it to everyone as a kind of general truth. Some people might be Aarthas seeking to relieve suffering, some might be Arthaarthis, a few might be jijnaasus. All people can perform nitya karma seeking to fulfil their desires. The Vedic mantras of nitya karma like "Imam me Varuna" which was recited by Rishi Sunassepa at a time of grave danger, and who was relieved of that danger as a result, clearly show this. And lord Krishna, who is the indwelling Paramatma, does not discriminate between the people praying to him.

Also I stated that the other Vedic mantras in the Sandhyavandanam too are for seeking various material and spiritual benefits. You can verify this for yourself by studying the meaning of the mantras. I have given a few examples in my previous message. So when you recite the mantras with full involvement, contemplating their meanings, you would naturally be filling your mind with these benefits desired for. That is not nishkaama karma.

So the question I raised above is, how you will surrender the fruits of action, when you are contemplating on the Veda mantras that seek the fulfilment of desires? I am asking how YOU do it, since you were so concerned that people are reciting the mantras without knowing the meanings. But you side step that point and copy paste irrelevant stuff from some website.

 

[KRN]

At the end, you are saying

So, let us just do it

But how? Man is a thinking animal, not a machine. Whatever act he performs, he is bound to ponder over. Especially when he is asked to do it daily.

leave to the fruits to the God as we don’t have any right over the fruit.

Says who? That's not the correct meaning of the sloka "karmanyevadhikaraste...".
Anyway, Fine, if we don't have the right to the fruit, then it is not the proper behaviour either to ask for the fruit from God, through recital of mantras. That means we shouldn't do nitya karma!

But you are saying, we must do nitya karma. Then are you saying, God wants you first to ask for the fruits through recital of the mantras, but when he gets ready to give it to you, he expects you to reject the fruits saying you don't have any right over the fruit?? What kind of God is that?

If we don't have the right over the fruit, then nobody should pray God for alleviating their worldly suffering. Nobody should do pujas or give offerings at temples, seeking any benefits whatsoever. Then temples must be run by charlatans. Then the Rishis of the Vedas themselves were charlatans.

It just doesn't make any sense.

Let us pray Him at all times by offering all actions, body, mind and the soul at His Lotus Feet!

Then all we have to do is recite the sloka 'kaayena vacha... whose essence you mentioned here.
Why take all the trouble of doing nitya karma? Why recite all the Vedic kaamya mantras?

 

[dhikshita]

I am not here to accept or admit whatever others write in this Forum.

I know each one is not the authority on any subject as I believe what one knows is nothing but only a drop in the ocean

I am looking for truth and I already conveyed my understanding.

Because someone is talking about sruthi and other is talking about smrithi, that does not mean that I need to admit as though those persons are the authorities concerned to certify the truth and to declare which slokas that are within the context and that are out of context.

I have read number of articles wherein the author used to quote slokas conveniently to their advantage in support of their argument.

I am always ready to learn from the texts of Adi Sankara or Swami Vivekananda and to update of knowledge.


Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Veda Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupah Shivoham Shivoham

I was just reading about the visit of Sri Adi Sankara to Kasi Viswanathan Temple at Kasi and after taking bath he headed straight to the temple and to the surprise of his disciples he started seeking pardon for those three sins…

While Adi Sankara was talking about sins we have some talking about punnya....!!!

And you may knowing those three sins defined by the Sri Adi Sankara and his Prayachitta.

Thanks … keep writing.

 

[KRN]

I am not here to accept or admit whatever others write in this Forum.

I know each one is not the authority on any subject as I believe what one knows is nothing but only a drop in the ocean

I am looking for truth and I already conveyed my understanding.

Because someone is talking about sruthi and other is talking about smrithi, that does not mean that I need to admit as though those persons are the authorities concerned to certify the truth and to declare which slokas that are within the context and that are out of context.

If you are not ready to accept Sruti or what Adi Sankara said in his Gita Bhashyam, thats fine. I was just asking you how you can say you are doing nishkaama karma, while you are contemplating the meanings of Vedic kaamya mantras and beseeching for benefits from the mantra devata accordingly. Since you are advising others that they should do nitya karma always surrendering the fruits, at least you must be clear on what that means and how to do it. I mean how exactly you want it to be done, not a vague statement like "just do it", not a sloka from Gita.

I have read number of articles wherein the author used to quote slokas conveniently to their advantage in support of their argument.

I am always ready to learn from the texts of Adi Sankara or Swami Vivekananda and to update of knowledge.

And yet you are adamant that nitya karma doesn't give any punya, contrary to Adi Sankara's statements in Gita bhashyam?

And btw, yesterday I was quoting from memory. Later I checked up and found that it is in the bhashyam to the sloka "Sarvadharmaan parityajya..." in the 18th chapter of the Gita, that Adi Sankara takes up nitya karma and states how it gives rise to punya, eradicates sins and leads a person to higher worlds.

 

[KRN]

Anyway, nice interaction. Thanks for your messages. A good debate is always a boost to me. Gives me zest.

 

[KRN]

Did God ask humans to adhere to Nithya Karma or it was a human who enforced it?

Neither. It was enforced by Allama Qitta-Billi Hadji of revered name.

 

[renuka]

Neither. It was enforced by Allama Qitta-Billi Hadji of revered name.

!!!جهنم

 

[KRN]

!!!جهنم

yogarato vaa bhogarato vaa
sangarato vaa sangaviheenah
yasya Brahmani Ramate Chittam
nandati nandati nandatyeva