Ubhabhyam eva paksabhyam yatah khe paksinam gatih
tathai va jnana karmabhyam jayate paramam padam
(Yoga Vashista 1.1.7.8).
Just as a bird flies with its two wings, so also an enquirer flies to goal of Self-Realization through the co-ordination of two wings of Jnana and Karma.
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siddhy-asiddhyoh samo bhutva samatvam yoga ucyate ||(3)
O Arjuna, abandon all attachment to success or failure and perform your duty by being steadfast in yoga. Such evenness of mind is called yoga.
Na hi kashchit kshanamapi jaatu tishthatyakarmakrit;
Kaaryate hyavashah karma sarvah prakritijair gunaih.
5. Verily none can ever remain for even a moment without performing action; for, everyone is made to act helplessly by the qualities born of Nature.
Karmendriyaani samyamya ya aaste manasaa smaran;
Indriyaarthaan vimoodhaatmaa miyouraachaarah sa uchyate.
6. He who, restraining the organs of action, sits thinking of the sense-objects in mind, he, of deluded understanding, is called a hypocrite.
Yastwindriyaani manasaa niyamyaarabhate'rjuna;
Karmendriyaih karmayogam asaktah sa vishishyate.
7. But whoever, controlling the senses by the mind, Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels!
Niyatam kuru karma twam karma jyaayo hyakarmanah;
Shareerayaatraapi cha te na prasiddhyed akarmanah.
8. Perform your bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for you by inaction.
http://oaks.nvg.org/b-gita.html#3
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Vivekachudamni, Adi Shankara clears this doubt thus (7)-
Cittasya shuddhaye karma na tu vastupalabdhaye |
vastusiddhirvicharena na kincit-karma-kotibihi ||
Actions cause purification of the mind but they do not, by themselves, cause the attainment of Reality. The Self-Realization is brought about only by Self-Enquiry/Jnana Sadhana and not in the least by even ten million acts (alone).
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Krutena Karmana | Akrutena Mokshaha ||
Performing action leads to Karma, Performing Actionless action leads to Moksha.
Brahmavaivartha Purana (1) says thus-
Avashyam eva bhoktavyam krutakarma shubha ashubam |
Naa bhuktam kshiyate karma kalpa-koti-shaitairapi ||
A person will definitely enjoy the fruits of his action; it may be good or bad; for without giving the results, an action does not die out even after billions of years.
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Two stages of Bhakti-
1. “Apara Bhakti” is the “lower” stage of Bhakti. It is also called as “Bheda Bhakti”.
2. “Para Bhakti” is the “higher” stage of Bhakti. It is also called as “Abheda Bhakti”.
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Prahalada, the son of Hiranyakashipu speaks about nine of types of devotional services that can be practiced as follows-
sravanam kirtanam vishnoh smaranam pada-sevanam|
arcanam vandanam dasyam sakhyam atma-nivedanam||(3)
“Hearing, chanting, remembering, serving the feet, offering worship, offering prayers, serving as a servant, becoming the best friend and surrendering one’s ownself to Vishnu (God).”
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Sage Narada speaks about 11 forms of Bhakti in his Bhakti Sutras as follows-
Gunamahatmyasakti, rupasakti, pujasakti, smaransakti, dasyasakti, sakhyasakti vatsalyasakti, kantasakti, atmanivedanasakti, tanmanyasakti, paramvirahassakti, rupaekadhapiekadashdham bhavati || (5)
“Although Bhakti is one, it becomes manifested in eleven forms- devotion towards God’s glorious qualities, devotion towards His form and beauty, worshiping Him, to remembering Him, to serving Him, to love him as a friend, to caring for Him as a parent, to dealing with Him as a lover, to surrendering one’s whole self to Him, to being absorbed in thought of Him, and to experiencing pain of separation from Him.”
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Adi Shankaracharya in vivekachudamani describes Para Bhakti as follows-
Moksha Kaarana Saamagryam Bhaktireva Gariyasi |
Svasvaroopaanusandhanam Bhaktirityabhidhiyate || (6)
“Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion.”
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Sage Yajnavalkya while discussing with his wife Maitreyi about the nature of this Cosmos says(1)-
“yatra hi dvaitam iva bhavati, tad itara itaraṁ jighrati, tad itara itaram paśyati, tad itara itaram śrṇoti, tad itara itaram abhivadati, tad itara itaram manute, tad itara itaraṁ vijᾱnᾱti. yatra tv asya sarvam ᾱtmᾱivᾱbhῡt, tat kena kaṁ jighret, tat kena kam paśyet, tat kena kaṁ śṛṇuyat, tat kena kam abhivadet, tat kena kam manvīta, tat kena kaṁ vijᾱnīyᾱt?”
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George Feuerstein, in his book Tantra: The Path of Ecstasy present’s the ground reality in a nutshell, when he writes: “At one end of the Tantric spectrum we have highly unorthodox practices such as black magic that go against the moral grain of Hindu society (and that of most societies). At the other end we have Tantric masters who decry all doctrines and all rituals and instead applaud the ideal of perfect spontaneity (sahaja). Most schools fall between these two poles; they are typically highly ritualistic but infused with the recognition that liberation springs from wisdom, which is innate and therefore cannot be produced by any external means.”
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