GITA 3.14

GITA 3.14

Thiruppan Alwar

Today [31stJuly2007] we are at the sannidhi of Sri Veera Anjaneya, at the Rangavilas mantapam. In this sannidhi, an idol of Thiruppanalwar also is there. Sri Anjaneya is the moola murthy and the Alwar is the utsava moorthy. How is it that Anjaneya who lived in Sri Rama’s time thousands of years back and Thiruppanalwar who lived in Kali yug some centuries earlier, are in the same sannidhi? When Sri Rama after a reign of 11,000 years departed for His abode Vaikuntam, all animate and inanimate objects of Ayodya accompanied Him. When He asked Anjaneya, he refused to come to Vaikuntam, as he would not be able to see God in the form of Sri Rama. He did not want to see even Sriman Narayana with the same eyes he saw Sri Rama, as the King of Ayodya. He therefore, remains in this world enjoying Sri Rama’s images in various places and listening to Ramayana wherever studied or preached. On the other hand Thiruppanalwar says he cannot see any other with the same eyes that saw Sri Ranganatha. W e can note the similarity of the two. One does not want to see except Sri Ranganatha and the other does not want to see except Sri Rama, Who worshiped Sri Ranganatha in Ayodya. 

We will now see the next sloka 13:

yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

"The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin."

Whether we should eat food or eat sin? This question is raised in this sloka. We will be shocked a bit to see what Sri Krishna vehemently says. Yagna= deva pooja, sishtam= leftovers [of prasadam offered to gods]. Perialwar says that the devotees will wear the garments discarded by Him, would decorate themselves with the flowers removed by Him and would eat the leftovers of the food offered to Him. So, yagna sishtam is very sacred. Here two interpretations are possible. One, the food offered to Him in yagna, and eating those. Other, the wealth that remains after performing yagna is used for maintaining one’s family. Such persons are santa= great souls. Muchyante= they get liberated. They are relieved of all the sins, which were hindering atman sakshatkaram. In the second part, Sri Krishna asks what if one does not offer to God and consumes the food all oneself?Tetu = those people, aham bunjate papa= eat the sins only, ye= those persons, pacanti= cook or eat, atma karanat=for themselves only [without offering to gods or distributing to the needy]. That means we should eat what was offered to God, dress with the garments offered to Him. If we want progress in our life, if we want our children to prosper and if we want to avoid rajo/tamo qualities, then, we have to follow the instructions in this sloka. We have to cook after cleaning our body by bathing. We should cook only those that are permitted in the shastras. We should eat only after offering the cooked food to God. If we do not follow this, the food we eat is amedyam or fit for garbage only. One, who eats not the leftovers of a deva pooja or eats without offering to God, consumes sins only. All these came up because Arjuna thought that action or karma meant laboring for food and so possibility of incurring sins. So he thought it would be better to avoid karma altogether and do Gyana yoga. In reply Sri Krishna says that one can eat, and for that one can earn by working. But all He wants is that such earnings and food cooked should be offered at least by mere gestures to avoid sins. Yagna sishtam will develop good character and this can be verified.

                                                                                                  (continued)

GITA 3.13

GITA 3.13

​

Shrivathsa chinha mishrebhyo nama uktheem adheemahe |

yadhukthasyas thrayee kante yaanthi manggala soothrathaam ||

srI parAsara bhattArya srIrangEsa purOhitha:

srIvathsAnga sutha: srImAn shrEyasE mEsthu bhUyasE​

Today [30thJuly, 2007] we are in the sannidhi of Koorathalwar and Parasara Bhattar, in Srirangam temple. Koorathalwar was one of the important disciples of Swamy Ramanuja, and hailed from a place called Kooram near Arakkonam and Kanchi. He forsake his large wealth, and lived a simple life. Parasara Bhattar was the son of Koorathalwar. He was regarded as the pet son of Sri Namperumal and Sri Ranganayaki Thayar. When he was an infant, he used to sleep in a cradle near Sri Ranganatha. He was the acharya of Nanjeer. Both the father and son are idolized in this sannidhi. This sannidhi was formed during Swami Ramanuja’s time as Koorathalwar expired earlier than Swami Ramanuja. 

We will see 12^th sloka of Chapter 3:

istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.

" the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief."

Sah=he, stena eva= is a thief only, va= for us, deva= all gods, istan bhogan= all we desire, dasyante= will grant, yajna bhavitah= worshiped well in the yagna or deva pooja. When the gods are worshiped in deva pooja, they grant all that we desire and also a part of it is returned to the gods by the devotees. If the devotees do not return a portion and use all for themselves, it amounts to stealing. Tair dattan= such wealth granted by the gods, aibhya = all these, apradaya = not returning to the gods, yo bhunkte= he who enjoys, sah= he, stena eva = is only a thief. So, we perform yagna and the gods, pleased with that, grant all we desire in the form of rain, food grains, wealth and prosperity. With the wealth so obtained, it is expected that we do more yagna, and please the gods and they in return, shower more wealth and this cycle goes on and on. Instead, when the gods grant us wealth, and we enjoy them fully, without caring to return a portion to perform more yagna, we use others’ property for our enjoyment. This is nothing but stealing. But we may think that how the gods can claim anything. Rivers flow, the farmers plough and cultivate and harvest food grains. We with our efforts cook and eat and enjoy. So, where is the role of gods here, we may ask? How this could be termed stealing? In this world different types of transactions are seen. As an example, we give our clothes to the washer man for washing. The washer man can never use our clothes and so, after washing, he returns all the clothes. There is no mutual help here, and what the gods grant to us does not come under this category. In the case of donation, the donor gives and the recipient is not expected to return all or a portion of what he received. In fact donation should be discreet and is not meant for publicity. In the first case the washer man is not expected to retain anything and returns all he received. While, in a donation, the recipient takes away all received. In the case Sri Krishna tells, it is neither of the examples. We please the gods and they shower prosperity. We cannot use all, as that would be stealing. We cannot return all also as we have to live and maintain our lives here. This is similar to the taxes levied by governments. We use the facilities like roads, lighting, etc. and increase our wealth, and in return, we pay a portion as tax for the government to survive and to provide more and better facilities. God provides a body to this atman and with that body we perform yagna and other deva pooja to please God. We cannot say we put in our efforts. We do not make the rain and river. God only provided the cultivable land. Why? The body we possess is God given. All the ‘infra structure’ have been provided by someone other than us. This is what Sri Krishna told earlier that at the time of creation, He had provided the people and yagna to do deva pooja, so that while enjoying the benefits, some portion is returned to gods. By mentioning deva pooja, it is meant pleasing the helpless and needy devotees. We will be regarded as thieves, if we do not share the wealth we acquired with the gods’ help, to other needy persons, in the form of deva pooja, but enjoy entirely to ourselves. In this world nothing could be claimed to be a single person’s as the efforts of so many are involved, even in a person’s wealth. This can be realized if we think for ten minutes on the wealth with us. So, by distributing our wealth to the gods for their help and enjoying the remaining wealth, these karma will not affect us to push us back in samsaram. This answers Arjuna’s query and karma did without selfish needs, will free us from samsaram.

                                                                                            (continued)

GITA 3.12

GITA 3.12

Sri Krishna explained that whether one wants to pursue gyana yoga or not, one has to practice Karma yoga. Directly one cannot practice Gyana yoga. Arjuna was doubtful that Karma yoga involves action and this would lead to likes and dislikes, and so will immerse one, more in samsaram, and might not be able to free oneself from the samsaram. Sri Krishna allayed this fear that deva pooja like yagna would redeem one from samsaram, and can get all that one desires. Any karma without attachment, will uplift us to higher planes. We should not do anything with selfish reasons. In the 10^th sloka He said that He created at the time of creation of humans and devas, yagna and other deva pooja should be performed for mutual help. Arjuna gets a fresh doubt as to how these inanimate objects, used in deva pooja or yagna, could get him what he desired. This applies to all rituals. Sri Krishna tells that it is not necessary that those materials should have intellect to get Arjuna, benefits. These karma are stipulated by Sri Krishna at the time of creation and that would guarantee the rewards. This is like a three-hour exam is stipulated for testing a student’s capacity, and based on that performance, he is given admission in further studies. We cannot ask the efficacy of this, to test the capacity of the student, as that would be futile, and these are the stipulations of that authority, which grants admission for higher studies. Deva pooja are like exams. This action is a must to reach higher levels. God inside us knows our sincerity and would ensure rewards accordingly. Next, Arjuna is doubtful of the connection between the action deva pooja and the reward received. Sri Krishna replies that the action by itself does not yield results. But the action pleases Him, and He orders the rewards. Arjuna further asks whether the action or karma fetches Moksham, or the gyana fetches? Because so far he has understood that gyana alone will get Moksham. Sri Krishna replies that while doing these karma in deva pooja, selfless attitude is the gyana, and becomes the qualification for obtaining Moksham. Lastly, Arjuna queries that in the last sloka He said that deva pooja gets the doer all that are desired. While Moksham may be correct, materialistic desires also if granted, would they not act against Moksham? Sri Krishna refutes this and says that there is nothing wrong to desire for materialistic pleasures as long as one has to live in this world. Moksham is only after the life here is over and so they do not oppose each other.

devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha
The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.

"The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all."

Anena = by deva pooja, devan = the gods, bhavayata=worship, te deva= such worshipped gods, bhavayanu vah= would grant all prosperity and make happy, parasparam bhavayantah= such mutual help, param sreyah= very high status and, avapsyatha= would attain. Theses are also the words of Prajapati [Sri Narayana] continued from previous sloka.

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GITA 3.11

GITA 3.11

gita sugita kartavya

kim anyaih shastra vistaraih

ya svyam padama nabhaayasa

mukha padmad vinih srita 

Today [26^th July, 2007] we will see 10^th sloka in the third Chapter. In the next seven slokas Sri Krishna explains why we and the Devas [gods] are created and what are our mutual responsibilities? This agreement of mutual help, is in a cyclic form. We will see these from the Anbil Kshetram. Anbil does not mean no love or no bhakthi, but it is the house or abode of love or bhakti. Para Vasudeva in Vaikuntam splits Himself in three forms- Pradyumna, Anirudha and Sankarshana and maintains this world. As Anirudha with the duty of protection, He is blessing the devotees in this Kshetram. He showers blessings on us and in return, we have to at least show some devotion. This is in the form of an agreement. This is explained in the 10^th sloka:

saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo ’stv ista-kama-dhuk
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."

"In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, “Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.”"

Prajapati= Sriman Narayana, pura = long ago, during creation, praja= all people, yajna saha= along with yagna, stva =created, uvaca= told like this. Long ago during creation, Sriman Narayana while creating yagna along with people told like this. Anena= by this yagna, prasavisyadhyam= all get prosperity, esa =all these, va= to you, ista kama dhuk= beget all desired. Deva pooja pleases God and He bestows all that we desire to possess. Dhuk comes from the root for dhugd or milk. Just as a cow yields the owner nutritious milk, God confers all desired things to the worshiper. The agreement here is, we have to perform yagna or deva pooja and the deva pooja, which are also created by Him, in turn get all our desires fulfilled from God. This He has told long ago. Our present Kali yug has 432,000 years. Total period of all the four yugs – Kritha, Tretha, Dwapara and Kali- is 4,320,000 years. This is Sone Chatur yug and 1000 such Chatur yug constitute one day time for Sri Bramha. Another such equal period is night for him. That is one day is 2000 chatur yug for Brahma. His tenure is 100 years, each of such 365 days. When this tenure ends there is a deluge called prakrutha pralayam. During this pralayam, all are destroyed and they remain in that destroyed state for an equal time and then, the God again creates. At that time, He creates the yajna to bestow various benefits desired by us. Since Arjuna felt that actions beget likes and dislikes and so, papa/punya, he was afraid to do Karma yoga. Here the Lord allays this fear and says that by doing Deva pooja, as told by Him during creation, one will never incur papa/ punya and so one will be redeemed from samsaram.

                                                                                               (continued)

GITA 3.10

GITA 3.10

Sri Anbil Perumal at Kollidam

On 27^th July, the lecture was from Thiru Anbil. We are to see 9^th sloka. Sri Sundararaja Perumal is in reclining pose, exhibiting beauty of His 64 Divine Organs. By His Divine beauty, He gets the devotion or pooja, from His devotees. Worshiping the Lord or Deva, we get lots of benefits. Sri Anbil Perumal travels all the 20 miles and reaches the Vadathirukkaveri [Kollidam river] on Masi month Magam, and blesses the devotees.
 Sri Krishna explained why we have to perform rituals as mentioned in Vedas. Because of lack of time we tend to question the need for these rituals. Secondly, in the Kali yug, importance for old values and rituals are questioned and modern concepts replace. Feeding poor and meditation are enough, we think, and question the need for rituals to please our deceased ancestors. Earlier, Arjuna raised a doubt that when Karma yoga is done, we get into likes and dislikes. This may involve us further in the worldly matters or samsaram. Sri Krishna tells that in Karma yoga, He has specified the works and their rewards. The 9th sloka:

yajnarthat karmano ’nyatra
loko ’yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara

Work done as a sacrifice for Vishnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.

"Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage."

Yagnarthath= for the sake of yagna, karmano anyatra= works done other than for yagna, lokoyam karma bandhana= would bind the people in this samsaram, [that means all karma done as deva pooja or for yagna will not incur papa. All other actions will get us papa and immerse us in samsaram]. Sanga = attachments, mukta= free, tad artham= for the sake of deva pooja, karma= do, kaunteya= Son of Kunthi. So we derive the meaning of this sloka as we do deva pooja and that too without attachment. This will lead us to Moksham. But deva pooja with attachments or non-deva pooja actions will involve us more and more in samsaram. Here, yagna does not mean we have to perform those pooja in front of sacred fire. Those will be done by a few qualified. But all of us can worship the Lord at Anbil. It will look difficult to do these without attachments. But gradually we can develop detachment and succeed. Just as we serve our parents or guests, we can surely perform deva pooja without expecting any reward, or without the pride that we are doing. Sri Krishna therefore, tells that any social service as service to God, with no attachments, will raise the doer to higher level.

                                                                                          (continued)

GITA 3.9

GITA 3.9

Today we will see Gita from Anbil Kshetram, about 20 miles from Srirangam. This is one of the 40 Chola Kshetrams. Thirumzhisai Alwar has mentioned this Kshetram in one hymn. This is famous for relieving Sri Shiva and Sri Brahma from a curse, and similarly, sage Mandooka was freed from his curse. The Lord here is Sri Sundararaja Perumal, in a reclining pose with His Consorts at the feet.

 Sri Utsavar is called Sri Vadivazhagiya Nambi. Sri Thayar is called Sri Vadivazhagiya Nachiyar and Sri Sundaravalli Thayar. A unique feature is Sri Andal graces the devotees in a sitting posture.
Once Both Sri Brahma and Sri Siva had Five heads each. Sri Brahma thought he was responsible for the Creation and Destruction. Once, he went to see his son, Sri Siva. He was recieved by Sri Parvati. But Sri Siva was angry at Sri Brahma's ego and so he plucked away on of Sri Brahma's heads. Later, both of them repented and prayed in this Kshetram.  Sri Brahma and Sri Shiva meditated here to get their sins relieved. Similarly, Brughu Rishi once cursed Mandooka Rishi, and he came here to get relief from that curse. Only one poem is there on this Lord by Thirumazhisai Alwar. Just as in Kudanthai [Kumbakonam], Vekha [near Kanchipuram], Evvul [Trivellore], Srirangam, Thiruppernagar [as Appakudathan] and in the Milky Ocean, the Lord blesses the devotees in this Kshetram also in a reclining pose. So admires the Alwar. He is waiting to bless the devotees who seek asylum at His feet. 

Worshiping the Lord is called Deva Pooja, which is Yajna. Yajna, yagam and homam all denote the same, that is Deva pooja. As per Sanskrit grammar yaja deva poojayam is the root. So Deva pooja is yaja or yajna. Ordinary persons cannot perform elaborate yajna, but certainly they could do Deva pooja. For this the Lord must be attractive, He must be in our mind and we should have devotion. The Lord here is so beautiful that it becomes a pleasure for us to worship Him. From the 9^th to 16^th , eight slokas, describe the necessity for Deva pooja. The 9^th sloka alone is introduction. Deva pooja is essential to keep this world moving. The second Chapter dealt with the need to practice Karma yoga and reach Gyana yoga and get atman sakshatkaram. In the third Chapter, however, it was told how Karma yoga itself could get atman sakshatkaram. First Chapter was called Arjuna vishada yogam. Second Chapter was named Sankya yogam as it praised Gyana yoga, which could be practiced with sankya or buddhi or intellect. This Chapter is called Karma yogam as it deals with Karma yoga. Sri Krishna told five reasons why Arjuna should practice Karma yoga rather than Gyana yoga:

1. We are all used to Karma yoga right from our birth and from our all previous births, and so action of our organs and senses, is our habit. Gyana yoga on the other hand is to be specially learnt and practiced. So habitual Karma yoga is easier.

2. In Gyana yoga it is expected to control all our senses and organs. Such anticipation is not there in Karma yoga. The limbs are all allowed to do what they can in the service of God and slowly detachment is developed. Therefore, this becomes easier for us to practice Karma yoga.
3. In Karma yoga the possibility of slippage from practice is very little. In Gyana yoga slippages are very high. Because, in Karma yoga the organs do their assigned activities, we practice Karma yoga and so the chances of continuation is high. But we saw earlier that a person directly trying to practice Gyana yoga by external control, fails as the mind wanders after the senses, and so the objective slips.
4. In Karma yoga, we use our intellect or gyana. When we perform pooja, we know that such activity would get us Moksham. We believe that doing good to others would please Him. Atman is eternal and is different from body. All these basic knowledge are there in a Karma yogi. Vice versa is not true. In Gyana yoga there are no actions or karma.

5. Even for a person practicing Gyana yoga, maintenance of his health and body need action, and so Karma yoga becomes inevitable. But a karma yogi need not do Gyana yoga.

So Karma yoga does not stipulate difficult conditions and becomes easier to follow. It does not greatly disrupt our routines. Arjuna gets a doubt here. When one indulges in activities while practicing Karma yoga, possibility of likes and dislikes are high and this would lead to earning papa/ punya. Arjuna feels this would submerge him further in samsaram instead of redeeming from that. Sri Krishna tries to clear this in the 9^th sloka onwards, which we will see in due course.

                                                                                         (continued)

GITA 3.8

GITA 3.8

There are many great rivers in India which are sacred for people, like the Ganges, Yamuna, etc., originating from Himalayas in the North and Kaveri, Vaigai, Tamirabharani, etc., in the South. They are also foundation for our prosperity. 

 Today's lecture is from the bank of Tamirabharini river. Like the vakula flower garland on Nammalwar, this river is a garland to Alwar Tirunagari. There are many ghats (in Tamil turai), for bathing. In the river Tamirabarani at the bathing ghat Sankhani Padithurai, on Vaikasi Visakam, Nammalwar icon is bathed in the center of the river, and thousands of devotees also take bath. Why this bathing ghat got this name? Long ago, there was a king Sanku, who meditated. A sage inquired as to why he was meditating and the King’s reply was that he wanted to become one of the Ashta Dik Palaka [the Eight gods guarding the eight directions of this world]. The sage told him that this way he could never achieve his objective, and told that he should take the form of a conch [sanku in Tamil] and remain at the place where the river Tamirabharani mingled with the sea, during nights and in the day he should come along the river and go around the Sri Adinatha and Sri Polinduninra Piran temple in Alwar Thirunagari. Doing this 1000 times will get him his objective. Sanku did likewise along with many conches. Thus the place got the name Thiru Sankani Padithurai. Nammalwar fame was so great that he was the subject of a discussion among the great Tamil poets Thiruvalluvar, Idaikadar and Avvaiyar. Thiruvaimozhi brought fame to Tamil discovered by Rishi Agastya and to Thirukkural. Nammalwar preached Karma yoga to serve God and His devotees. We will see the 8^th sloka of Chapter Three:

niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah

Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.

"Perform your prescribed duty, as it is better than Gyana yoga. One in Gyana yoga cannot even maintain one’s physical body without work."

Sri Krishna lists yet another reason to practice Karma yoga. Niyatam karma kuru= do duties specified to, tvam= you. Akarmanah= different from Karma i.e. Gyana yoga. Karma jyayo= Karma yoga is better. For those who are incapable of practicing Gyana yoga, Karma yoga is a better recourse. Who are they? We, the ordinary persons. By doing our specified and habituated duties, we perform Karma yoga and that is better than doing Gyana yoga directly. He cites an important reason for this in the second part of the sloka. Akarmanah= by sitting in Gyana yoga, sarira yatrapi ca= even for maintaining the body, na prasiddhyed = is not possible. One can admire the calm atmosphere of the Kshetram and the river, and decide to start Gyana yoga directly. But the body has to be maintained and so we have to arrange for timely food. For this, one has to work and thereby indulge in righteous earning and work as per shastra and law. This is nothing but Karma yoga. So, the substance is that, even for a person wanting to practice Gyana yoga, Karma yoga becomes inevitable to maintain the body that is required to do Gyana yoga. We have to perform our shastras accepted duties and earn our livelihood. With the available resources, we prepare food, offer it to God and after feeding the deprived and the poor, we also consume to keep our body in running condition. This is what Sri Krishna has been telling in all these slokas. This is Karma yoga, and continuous practice keeps our mind serene and rajo/ tamo qualities fade, and our likes and dislikes are eliminated. This is the step for Gyana yoga. Therefore, direct Gyana yoga will not be possible even to maintain our health. Karma yoga is unavoidable for Gyana yoga, but the converse is not true. Arjuna got a doubt here. What if one directly practices Gyana yoga and disregards his health? One may die and let that happen and he can then get atman sakshatkaram after death. Sri Krishna tells that atman sakshatkaram cannot be achieved by mere death. Death will only get the soul swarga [heaven] or naraka [hell] or another birth. To get moksham, one should have completed the Gyana yoga. To do that one has to live, and for that one has to maintain one’s body by work. In fact, without caring for the body and doing Gyana yoga will tantamount to attempting suicide, which is forbidden by shastras and by law. Arjuna has another doubt. Sri Krishna advises that at least to maintain the soul in the body one has to work. According to shastras, death is determined by one’s fate or vidhi. So, how can one end life by merely not doing anything to keep the body alive? Because keeping alive is not in our hands as this is already determined by fate. Swami Vedantha Desika clarifies this in his Tatparya Chandrika. There are two types of actions or karma: Niyatha karma and aniyatha karma. In niyatha karma, its course, result and effects are all pre-decided. In aniyatha karma such pre-decision is not there and one can make efforts to achieve certain results. For example, in the story of Parikshit, he was destined to die after seven days by a sage. This could not be changed. All are not niyatha karma. Otherwise we will have fatalistic attitudes and we will never go to a doctor for our ailments. There are many, which need our efforts, and with the blessings of God we can carry them out. We have to maintain our body and health. So Karma yoga is habitual, it cannot be avoided and it is bound to obtain results. Even a gyana yogi cannot avoid Karma yoga.

                                                                                                    (continued)