[Advaita-l] IshvarapraNidhAna of yoga and karma-yoga of Gita

Sivakumar,Kollam sivanr8010 at gmail.com
Mon Mar 5 18:18:31 CST 2012

Dear sir,
Would you please give details about the availability of the book "Crest
Jewel of Yogis".
Thanking you,

On Sun, Mar 4, 2012 at 5:48 PM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> On Sat, Mar 3, 2012 at 7:54 PM, Ramakrishna Upadrasta <
> uramakrishna at gmail.com> wrote:
> > namaste,
> >
> > Thanks to everyone for the very nice recent discussions on upAsana and
> > bhakti.
> >
> > I would like to know the difference between IshvarapraNidhAna of yoga
> > and karma-yoga of gItA.
> >
> > The explanation in vyAsa and vAchaspati-mishra's explanation (in pages
> > 139-142 of [1]) and the references to gitA and other texts therein
> > like:
> > -- yatkaroShi BG 9.27
> > -- aruroxormuneyogaM BG 6.3
> > -- bhoktAraM yaGYA tapasa  5.29
> > and other similar references seems to suggest a very close meaning
> > between these two.
> >
> Yes.  It is indeed so.   I shall copy below an extract from the Book 'Crest
> Jewel of Yogis' Part One, p. 181:
> The last of the 'niyama-s' listed by Maharishi Patanjali is Ishwara
> praNidhAnam or dedication to God.  Sri Sadasivendra Saraswati explains this
> s:
> Ishwara praNidhAnam is the dedication to Ishwara, without consideration of
> results, of all actions, both prescribed and prohibited.  It is said,
> 'Having offered You everything that I do - willingly or unwillingly,
> virtuous or vile - I act, impelled by You.'  The destructiveness of
> attachment to result has been declared by the great ones as, 'Even though
> effected by effort, if austerity is impaired by desire, it does not serve
> to please the great God, as for example, paayasam (a sweet preparation)
> licked by a dog.'
> Acharyal (Jagadguru Sri Abhinava Vidyatirtha SwaminaH) has a natural and
> spontaneous love for Ishwara and constantly maintains that whatever good
> accrues is solely due to the Lord's will.  The feeling, " I am but a mere
> instrument in God's hands', is constantly with Him and did not require much
> effort to be inculcated as such.  Since His boyhood days,  Acharyal was
> enthralled by Ambal's presence.  He has told me (the author of this book),
> 'In Her presence I seldom go about praying conventionally or chant
> stotras.  I look at Her and can feel Her presence vividly.  My mind is
> captivated and I just keep silent in Her loving presence.'  On my asking
> Him whether this feeling was there since His teens, He answered in the
> affirmative.  Of course, at times, we do see Him talking to Ambal.  This is
> obvious even to a slightly discerning observer for he can also see that
> Acharyal is smiling and nodding with an occasional movement of lips as if
> in conversation.  He often speaks of 'Prerana'. He has given me the
> following clarification, 'When I sit with My mind quiet and attuned to God,
> I can clearly feel the force of Divine guidance resolving an issue
> regarding which a decision needs to be taken. Likewise, sometimes the word
> of God spontaneously becomes manifest.  It is of course essential to
> prevent oneself from being biased, as otherwise there is a possibility of
> mistkaing one's own views as inspiration produced by Ishwara.'
> Acharyal has the full conviction that whatever Ishwara does is in our best
> interest though it may superficially seem that things are going wrong.
> [After narrating a common tale (the tale is skipped by me while copying on
> this post) Acharyal continued]:
> 'Once we develop the mental attitude that whatever Ishwara wills is the
> best, then we will be free from care and unaffected by success and
> failure.  Our love of God will cause us to be efficient instruments in His
> hands.' Acharyal never preaches what He has not practised and so these
> words are themselves pointers to the attitude He Himself might have
> cultivated when young.
> The very idea of karma yoga that involves our adhering to the duties that
> have fallen to our lot with dedication and efficient performance,
> presupposes our accepting the Lordship of Ishwara, the giver of the Veda
> and smRti.  Without this element, according to the sampradaya, there is no
> karma yoga possible.  'IshwarapraNidhAnam' is a term Shankara uses in the
> BSB that I quoted from recently.  And there Shankara includes all the
> practices that go into devotion including the constant contemplation of
> God. In the BG //aruroxormuneyogaM BG 6.3// the outward karma as yoga and a
> shift, a growth from there, to the inward contemplation are both shown as
> cause and effect.
> subrahmanian.v
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