विवेचन सारांश

knowledge and Motive Behind the Work is More Important than the External Work Itself.

• What is the use of pooja path for me, when I see each one as God? or
• sher kabhi mu nai dhoya kartae hai, instead I complete bathing in my thoughts. or
• when there is a death in the family, one calls for arya samaji pandit. In this manner one cuts short the procedures to just three days and ends up with giving up Sanathan traditions.  

• Sanchita Karma : the warehouse of karma
• Prarabdha Karma : Prarabdha karma is a certain amount of information allotted for this life.
• Kriyamana karma: Future actions that result from your present actions are called Kriyamana karma
  

• Ishta : Ishta is one which is as per our wish/desire.
• Anishta: One which is against our wish is undesirable.    
• mixed: Fruit which is partly as per desire and partly undesirable is mixed fruit

• Fruit
• Sanskar

• one coin they should use in a manner that it benefits their place,
• one coin they can use for benefit of another place where they use it, and
• last coin spend at a place which will be of no use to their place nor to other places.

• Karma Yoga (the Discipline of Action), or
• Sankhya Yoga (the Discipline of Knowledge)
  

• adhiṣṭhānaṃ(n):  objective / goal. Example, Ravana, Hiranyakashipu, Dhruv, other saints and great men all did the tapas. In this case the karam is the same for all but the result for each of them was different. This is because, their goal was different. Another example, 3 businessmen and each one's reason for being in the shop is different. One comes to shop to avoid his father at home. As he finds him nagging and full of criticism. Similarly, another businessman whose income comes from interest, comes to shop in order to avoid his wife. Third person comes to shop as he takes it as his responsibility. He has a family to look after. All three are doing same karma but are having different objectives. Hence the fruit would be different for three of them. Lastly, karma done with no goal does not lead anywhere.  
• kartā: objective is there but there is no doer. For example, plan is in place for Geeta Learning program. But doer is absent. Means, neither there is a teacher who can train the Sadhaks, nor there are any learners (Sadhaks).
• karaṇaṃ(ñ): Sadhan (tools, resources) are also required. For Geeta Learning program, we have a plan, also the doers. But do not have mobile, zoom, or do not have the know-how of connecting to zoom meetings. So, on account of lack of resources the karma will not get completed. The karanas that are at our disposal are:

• vividhāśca pṛthakceṣṭā: lack of effort / attempt / try. In above example of Geeta learning, plan is in place, karta's and karanas are available, but one does not attend the class. There is no effort. The person keeps on procrastinating to the following day etc.
• daivaṃ(ñ): The 5th factor stands for impressions. Good impressions inspire the person to perform good actions while evil impressions instigate the person to perform, evil actions.

कर प्रणाम तेरे चरणों में,
करता हूँ अब तेरे काज,
पालन करने को आज्ञा तेरी,
नियुक्त होता हूँ मैं आज,

अन्तर में स्थित रहकर मेरे,
बागडोर पकड़े रहना,
निपट निरंकुश चंचल मन को,
सावधान करते रहना,

अन्तर्यामी को अन्त स्थित देख,
सशंकित होवे मन,
पाप वासना उठते ही हो,
नाश लाज से वह जलभुन,

जीवों का कलरव जो,
दिनभर सुनने में मेरे आवे,
तेरा ही गुणगान जान,
मन प्रमुदित हो अति सुख पावे,

तू ही है सर्वत्र व्याप्त हरि,
तुझमें सारा यह संसार,
इसी भावना से अंतर भर,
मिलूँ सभी से तुझे निहार,

प्रतिपल निज इन्द्रिय समूह से,
जो कुछ भी आचार करूँ,
केवल तुझे रिझाने को बस,
तेरा ही व्यवहार करूँ,

कर प्रणाम तेरे चरणों में,
करता हूँ अब तेरे काज,
पालन करने को आज्ञा तेरी,
नियुक्त होता हूँ मैं आज,

• jñānaṃ(ñ): knowledge
• jñeyaṃ(m): the knowable
• parijñātā: the knower
• karaṇaṃ(ṅ): the instruments of action
• karma: the act
• karta: the doer

• jñānaṃ(ñ): knowledge
• jñeyaṃ(m): the knowable
• parijñātā: the knower
• 
  

• Select one path (of Adhyatma / Spirituality) and ceaselessly practice the same.
• and in order to make it complete, one will have to give up on desires. As just by practice the same will not work.

करत करत अभ्यास के जङमति होत सुजान,
रसरी आवत जात, सिल पर करत निशान।

अर्थात जब रस्सी को बार-बार पत्थर पर रगङने से पत्थर पर निशान पङ सकता है तो, निरंतर अभ्यास से मूर्ख व्यक्ति भी बुद्धिमान बन सकता है।