Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 19

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Brahma, the Creator's Standard of Time 17-19

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 19

Bhuta gramah sa evayam bhutva bhutva praliyate I

Ratri agame avashah partha prabhavati ahaha agame II sloka 19

भूत ग्रामः स एवायं भूत्वा भूत्वा प्रलीयते I 

रात्रि आगमे अवशः पार्थ प्रभवति अहः आगमे I I  श्लोक 19

This multitude of beings, coming forth again and again, merge, O Partha, inspite of themselves, at the appraoch of night, and remanifest themselves at the approach of the day.

Man's free will is a misnomer. Beyond a certain limit man has not got the freedom to keep awake or go to sleep. He is a helpless creature of his own mind given to the modifications of wakefulness and sleep. Much more helplessly than this, the multitude of beings are dragged into creation or the manifest state  when Brahma wakes up and they go into the unmanifested when he retires to sleep. The process of being revolved in this wheel of birth and death has to go on indefinitely, sometimes even through the life periods of a few Brahmas, until perfection is reached and mukti obtained.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 18

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Brahma, the Creator's Standard of Time 17-19

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 18

 Brahma on Nabhi kamalam

Avyakta vyaktayah sarvah prabhavanti ahah agame I

ratri agame praliyante tatra eva avyakta samjnake II sloka 18

अव्यक्त व्यक्तयः सर्वः प्रभवन्ति अहः आगमे I

रात्रि आगमे प्रलीयन्ते तत्र एव अव्यक्त संज्ञके II श्लोक 18

At the coming of the day all manifest beings proceed from the unmanifested, and at the coming of night they merge again in the same which is called the unmanifested.

The plan of nature is the same both in the microcosm and macrocosm. In accordance with it, when a jivatman goes to sleep,  the world projected from his mind gets withdrawn into it. The manifest and unmanifest states of his world are all related to the wakefulness or otherwise of his mind. Similarly the macro-cosmos comes into being when Brahma wakes up and it helplessly vanishes into the unmanifested state when he goes to sleep. His day and night function on a universal basis. Creation, preservation and destruction of the universe are all contained in the states of the mind of the Brahma. And this is an eternal cosmic play.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 17

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Brahma, the Creator's Standard of Time 17-19

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 17

 Birth of Krsna

Sahasra yuga paryantam ahah yat brahmanah viduh I

Ratrim yuga sahasra antam te ahah ratra vidah janah II sloka 17

सहस्र युग पर्यन्तं अहः यत् ब्रह्मणः विदुः I
रात्रिं युग  सहस्र अन्तां  ते अहः रात्र विदः जनाः I I  श्लोक 17

Those who know the day of Brahma lasts a thousand yugas and that his night lasts a thousand yugas, they are the knower of day and night.

The part that time plays in the lives of beings is a factor worth studying. There are creatures within our ken, that complete their career and fulfil themselves in the course of a few days and weeks. The question of want of time does not arise in their  cases.

Brahma the creator is also a jivatman  having cosmic function to fulfil  and wending his way towards mukti.  That purusha who attains prakriti-laya or the universal power and efficiency in a previous kalpa or cycle, becomes Brahma in a succeeding cycle. Countless eons of ours put together form a day to Brahma and a similar expanse of time, his night. That way Brahma has his day and night, his own months and years and his own full span of life. Our understanding staggers in conceiving his life time. It expands into infinity, so to say. Still Brahma, the creator also has his wheel of birth and death and emancipation too from that wheel. He gets into krama-mukti  after his span of life, vacating his place for the succeeding Brahma. Those of us who understand what is meant by the wheel of time, the wheel of birth and death and emancipation from this relativity. This intellectual grasp is an aid for our seeking mukti  from the wheel of birth and death.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 16

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The State of Non-Return -14-16 

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 16

A brahmabhuvanat lokah punah avartinah arjuna I

Mam upetya tu kaunteya punah janma na vidyate II sloka 16

अ ब्रह्म भुवनात लोकः पुनः अवर्तिनः अर्जुना I 

मां उपेत्य तु कौन्तेय पुनः जन्म न विद्यते II श्लोक 16

All worlds including that of Brahma are subject to return, O Arjuna; but on reaching me, O son of Kunti, there is no rebirth.

 Different planes of existence are known as the different worlds, the highest among them being the brahma loka. But all these worlds are subject to mutation and repitition, because of their being under the sway of time, space and causation. While the beings in these worlds are compelled by their karma to be reborn, only those who go t brahma loka have two alternatives. The liberation seekers among them work for it in the highest region and gain krama mukti or progressive liberation when the entire universe dissolves in pralaya. But the enjoyment seekers among them are forced by their karma to take new births. 

When the boiled paddy is sown in the field it sprouts not. Even so, when a perfected person puts away the body, he is not born again

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 15

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The State of Non-Return -14-16 

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 15

Vaikuntanathar

Mam upetya punah janma dukha alayam ashashvatam I

Napnuvanti maha atmanah samsiddhim paramam gatah II sloka 15

मां उपेत्य पुनः जन्म दुःख आलयं अशाश्वतम I 
नप्नुवन्ति महा आत्मनः संसिद्धिं परमां गतः I I श्लोक 15

Having come to me, the great souls are no more subjct to rebirth, which is transitory and the abode of pain; For they have reached the highest perfection. 

 Man gets whatever he has made himself worthy of. The Lord gives himself over to the devotee worthy of him; and there is no gain greater than this. Having gained god, the devotee is in external beatitude. The wheel of birth and death does not touch him any more. 

The difference between the wheel of birth and death and the final beatitude is explained in the next sloka.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 14

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The State of Non-Return -14-16 

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 14

Ananya chetah satatam yah mam smarati nityasah I

Tasyaham sulabah partha nitya yuktasya yoginah II sloka 14

अनन्य चेतः सततं यः मम स्मरति नित्यशः I
तस्याहं सुलभाः पार्थ नित्य युक्तस्य योगिनः I I श्लोक 14

I am easily attainable, O Partha, by that steadfast yogi, who constantly remembers me daily and thinks of nothing else.

Just as material wealth gets added only to those who already own it, so the grace of the Lord is ever on the increase to those yogis who have made themselves worthy of it. The Lord is ever available to those who seek him. It is the ignorant man that alienates himself from the Lord.

When we take one stride towards the Lord, he takes ten strides towards us.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 12 & 13

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

How the Yogi Relinquishes the Body 9-13

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 12

Jadabharathar thinking of his deer while dying

Sarva dwarani samyamya manah hridi nirudhya cha I

Murdhin adhaya atmanah pranam asthitah yoga dharanam II sloka 12

सर्व द्वाराणि संयम्य मनः हृदि निरुध्य च I 
मुर्धिन् आधाय आत्मनः प्राणां आस्थितः योग धारणं I I श्लोक 12

Aum iti eka aksharam brahma vyaharan mam anusmaran I

Yah prayati tyajan deham sah yati paramam gatim II sloka 13

ओम् इति एक अक्षरं ब्रह्म व्याहरन मां अनुस्मरन् I यः प्रयाति त्यजन् देहं सः यति परमां गतिं I I श्लोक 13

All the gates of the body closed, the mind confined within the heart, having fixed his life energy in the head, engaged in firm yoga; uttering the one-syllabled 'Om', Brahman, thinking of Me, he who departs, leaving the body, attains the Supreme Goal.

This is how the yogi brings his embodied existence to an end. As the river enters the ocean, the individual consciousness of the yogi merges in the cosmic consciousness, which is Brahman. The activities of the body and the senses all cease, as when going to sleep. As a bird turns to a tree to roost, the mind of the yogi settled in his heart, at the time of death. Contrary to this, the mind of the worldly wanders woefully on mundane things. Cold spreads all over the body as the prana  leaves it. As a traveller goes to a vehicle station, the prana goes to the head. for this reason the yogi's head is the last region from which the warmth vanishes. It is yogadharana for the mid to be fixed in iswara at the time of departure.  The sound vibration "Aum" persists then. The spiritual content  of this vibration is experienced as Infinite Bliss and Brilliance of the Pure Consciousness. This Brahmanirvanam  is the Supreme goal attained by the yogi. 

The formative thought that dominates the mind of the one who leaves the body, is the factor that governs and contributes to the next birth of that individual. Spiritual discipline is therefore imperative to one and all. The devotee of the Lord is ever immersed in the thought of God. Being firmly fixed in it, he reaches the Lord on giving up the body.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 11

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

How the Yogi Relinquishes the Body 9-13

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 11

Naimisaranyam

Yadaksharam veda vedah vadanti vishanti yad yatayah veetaragah I

Yad icchantah brahmacharyam  charanti tatte padam sangrahena pravakshaye II sloka 11

That which the knowers of veda call the Imperishable, and into which enter the sanyasins, self controlled and freed from attachment, and desiring which they lead a life of continence, that I shall declare to you with all brevity.

The knowers of the veda state that the Imperishable Brahman is the substratum of the perishing universe. Sanyasins are they who are not tainted by worldly desires and who live a life of rigid continence. 

Through Brahmacharya or continence the physical energy in man gets converted into spiritual energy. The faculty of understanding gets keen thereby. Intuition is the outcome of that exalted discipline.

He who wants to become spiritual should not even look at  lustfully at the picture of the woman.  Spirituality is not where the lust is. The sadhaka established in brahmacharya  develops a faculty known as the medha  which promotes his spiritual knowledge

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 9 & 10

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

How the Yogi Relinquishes the Body 9-13
1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 9 & 10

Kavim puranam anushasa itaram anoh aniyasam anusmaret yah I

Sarvasya dhataram achintya rupam aditya varnam tamasah parastat II sloka 9

Prayana kale manasa chalena bhaktya yuktah yoga balena cha eva I

Sarvasya madhye pranam aveshya samyak sah tam param purusham upaiti divyam II sloka 10

The Omniscient, the Ancient, the Ruler, minuter than the atom, the supporter of all, of form inconceivable, effulgent like the sun, and beyond all darkness; he who meditates on this resplendent, supreme purusha, at the time of death, with a steady mind, devotion and strength of yoga, well fixing the entire prana in the middle of the eyebrows, he reaches him.

These are the fit states of the mind and prana  or life energy, when the yogi finally renounces the body and re-enters Brahma-nirvanam.  Constant practise or abhyasa- yoga  is the sure means of achieving this sublime end.  The eight-fold glory of God has to be deeply meditated  on daily so that the mind and intellect be cast permanently in that divine mould. The eight super -mundane distinctions of Iswara are:

Kavi -  The Omniscient. One can discern the presence of intelligence as the background of the functioning of the entire cosmos.The personal intelligence of all beings is derived from this cosmic intelligence. Attuning one's personal understanding to this pure consciousness is meditation.

Purana - the Ancient One of the entire cosmos. Everyth  Prior to him there is nothing. The original stuff of everything sentient and insentient is He.

Anusasita - the Ruler.  He designs the structure and carries out the working of the entire cosmos. Everything is included in His regime.

Sarvasya Dhata - He who is the support of all. As the ocean is the support of the waves that have come of it, so is the Brahman the support of the universe that has come of it. 

Achintyarupa - What is incomprehensible to the unrefined mind.  It can be grasped only to the extent the mind gets purified.

Adityavarna - Is effulgence of the sun which is ever the same. The sun never rises nor sets though it seems so to us., in relation with the revolving earth. Parmatman undergoes no modification even as the sun does not. 

Tamasah is the state of Paramatman being supremely above the darkness of ignorance exactly as the sun is not affected by a patch of cloud seeming to hide it. The effulgence of the Iswara is ever itself, untouched by prakriti.

Achala-manas, bhakthi, yoga balam -  these 3 divine gifts are inter-related. The mind that does not waver for any reason whatsoever, but is steady in its godly pursuit, is endowed with the first gift. As it grows in purity, devotion which is the second gift spontaneously manifests in the sadhaka. The practice of yoga being a part and parcel of his life, he steadily rises in spiritual stature. The physical, mental and moral strength accruing from it stands him in good stead. He evolves into a sterling personality.

A man endowed with spiritual strength is fully equipped for the battle of life. Knotty problems of life are all solved by him as a matter of course. Death is no terror to him. He puts it on par with life and fears both with the same equanimity. The yogi is ever himself., both in life and death.

Prana or life energy of the ordinary man leaves the body at death through the apertures. But it goes out differently when the yogi departs from the body. It gets concentrated between the eyebrows and exits through the skull. This last event is also the outcome of the strength of yoga. 

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 8

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Worship of Iswara 1-8

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 8

Malayappa swamy

Abhyasa yoga yuktena chetasa na anya gamini I

Paramam purusham divyam yati partha anuchintayan II sloka 8

अभ्यास योग युक्तेन चेतसा न अन्य गामिनी I 

परमं पुरुषं दिव्यं यति पार्थ अनुचिन्तयन I I  श्लोक 8

With the mind not wandering after anything else, made steadfast in the yoga of constant practice, he who meditates on the Supreme, resplendent purusha, reaches him, O Partha.

Each sadhaka  has his own concept of Iswara, known as the ista-murti  or chosen deity. Life long meditation on that phase of the Iswara is abhyasa yoga. Because of his residing in the puri of the body, he is known as the purusha. As the sun is resplendent in the physical plane, he is resplendent in the spiritual plane. Constant thought of him rids the sadhaka  of body consciousness, after the way of ripening fruit getting itself separated from its skin. The yogi's spiritual attainment becomes evident at the time of death. It is described in the following slokas.

Bhagavad Gita Chapter 8 - Akshara Brahma Yoga - Sloka 7

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Worship of Iswara 1-8

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 7

Tasmat sarveshu kaleshu mam anusmara yudhya cha I

Mayi arpita manah buddhih mam eva esyasi asamshayah II sloka 7

तस्मात सर्वेषु कालेषु मां अनुस्मर युध्य च I 

मयि अरपित  मनः बुद्धिः मां एव एस्यसि असंशयः I I  श्लोक 7

Therefore at all times think upon me only and fight. With mind and understanding set upon me, you will surely come to me.

The immediate duty of Arjuna is to wage the righteous war, as it is his svadharma. The Lord therefore commands him to fight. Every individual has to discharge faithfully the duty that is his. 

There are people who neglect or give up their earthly duties on the plea that they have taken to spiritual life. And there are others who excuse themselves from spiritual practices on the plea that in the midst of their worldly engagements they have neither the time nor the inclination for anything else. The sacred and the secular are incompatible, is their view. But the Lord's message is to sanctify the entire life. The so-called secular duty may be converted into the service of lord. Whatever man does or thinks ought to be for the glory of the maker. By this way, man's life gets perfectly enriched.

The singing  mendicant on the street artfully plays on the stringed instrument with one hand and with the other, gracefullybetas the drum fastened round his neck. These two items of music serve as a accompaniment to his songs. In this manner, man ought to discharge his worldly duties carefully and at the same time be inclined Godward. He should imbibe godly tendencies more and more.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8 - Akshara Brahma Yoga - Sloka 6

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Worship of Iswara 1-8

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 6

Yam yam vapi smaran bhavam tyajyati ante kalevaram I

Tam tam tam eva iti kaunteya sada tad bhava bhavitah II sloka 6

यं यं वापि स्मरन् भावं त्यज्यति अन्ते कलेवरं I ि 
तं तं एव इति कौन्तेय सदा तद भाव भावितः II  श्लोक 6

Whatever being a man thinks of at the last moment when he leaves his body, that alone does he attain, O Kaunteya, being ever absorbed in the thought thereof. 

 Dream is only a projection of the mind and it has no corresponding external reality. But dream is the indicator of the trend of the mind of an individual. it cannot be recast or pre-arranged according to one's will and pleasure. Just as the dreamer is, while in a dream, the creature of his own mental make up, so does the dying man assume at the time of his death, a mental make up based on the bent of his mind in the course of that life. The gross manifestation, at a suitable time and environment, of that mental structure is what is called the next birth. Man is therefore the architect of his own destiny.

What then is that man ought to do for his welfare both here and in the hereafter? The way is shown in the next sloka.

Bhagavad Gita Chapter 8 - Akshara Brahma Yoga - Sloka 5

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Worship of Iswara 1-8

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 5

Dodamallur Krishna

Antakale cha mameva smaran muktva kalevaram I

Yah prayati samadbhavam yati nastyatra samshayah II sloka 5

And whoever, at the time of death, leaving the body, goes forth remembering me alone, he attains my being; there is no doubt about this.

"My being" mentioned here comprises of Iswara in his supreme state

The essence of the sum total of the entire thoughts and feelings that have been taking place in the mind of man during the span of his life, stands condensed into a single state of mind at the time of departure from the body. To effect the thought of the lord at the last moment is therefore well nigh impossible. Preparation for it has to go on through life. He who is absorbed in the thought of God while departing from the body attains moksha. And this is mukti, getting which there is no more return to mundane life. This is the universal law; There need be no doubt about it. 

What becomes of those who do not think of the lord, but get fixed in other thoughts at the time of death? The answer comes in the next sloka.

Bhagavad Gita Chapter 8 - Akshara Brahma Yoga - Sloka 4

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Worship of Iswara 1-8

1 Gita Sloka  every day - Chapter 8 - Alshara Brahma Yoga - Sloka 4

Adhibhutam ksharam bhavah purushah cha adhi daivatam I

Adhi yajnah aham eva atra dehe deh bhrutam var II sloka 4

आधिभूतं  क्षरः  भावः  पुरुषः च आधिदैवतं I 
अधियज्ञः अहं एव अत्र देहे देह भृतां वर II श्लोक 4

Adhibhuta pertains to the perishable nature and purusha is the adhidaivata.  I alone am the adhiyajna here in this body, O best of the embodied. 

The five elements - ether, air, fire, water and earth -  are designated as adibhuta. In contrast with the Brahman which is aksharam the elements are ksharam or perishable. The physical structure of Reality is made up of the elements. Though insentient in themselves, they get their distinctiveness by their clinging to the sentient. This fact maybe clarified through two examples. In articulation, the part that the consonant plays clinging to the vowel, is analogous to the function of the elements. Again the origin and function of the skin of a fruit are analogous to the par that elements play in the phenomenon. It is with the aid of the elements the sentient is revealing itself. Beings require the elements for their embodiment.

Purusha  is a word pregnant with etymological meaning. Literally it means "that by which everything is filled". It comesfrom the root  pri, to fill. Again, Pura or Puri  means a city or fortress. He who resides in the puri is the purusha. He is designated as  Adidaivata. He is Hrianyagarbha or the cosmic soul whose rays are the individual souls. All the beings in the universe are controlled by Hiranyagarbha.

Vishnu is identified with yagna. He designation as Adhiyagna is therefore appropriate. Divinity is present wherever an act of self sacrifice takes place. A sacrifice is at its zenith when the jivatman dissolves himself completely in the paramatman.  With the surrender of his individuality, his individual consciousness gives place to cosmic consciousness which is the paramatman. Therefore, wherever Adiyagna takes place, the presence of the Lord is patent there. Further, divinity is also patent in perfected beings. This is due to their having made oblation of themselves in the sacrificial fire of Iswara.  This is the sublimest act that a a human being can ever do.

He is truly a holy man whose body and mind are entirely dedicated to the Lord. He has no occupation other than being absorbed all the while in God. Knowing that the Lord is residing in the hearts of all, he devoutly serves them to the best of his ability. And these are the sure indications of a true man of God. 

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8 - Akshara Brahma Yoga - Sloka 3

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Worship of Iswara 1-8
1 Gita Sloka  every day - Chapter 8 - Alshara Brahma Yoga - Sloka 3

Shri Bhagavan Uvacha 

Aksharam brahma param svabhavah adhiatmam uchyate I

Bhuta bhava udbhava karah visarga karma sangyitah II sloka 3

श्री भगवान उवाच
अक्षरं ब्रह्म परम् स्वभाव अधि आत्मं उच्यते I
भूत भाव उद्भवकरः विसर्ग कर्म संज्ञितः

The Blessed Lord said

The imperishable is Brahman, the Supreme. Its dwelling in the individual body is called Adhyatma. The offering which causes the origin of beings is called karma.

The Absolute Reality is Brahman. Its supremacy is above time, space and causation which are the characteristics of the universe. The senses and the intellect cannot gain access to it. For this reason it is called paramam - the Supreme. As the screen is the  background for the moving pictures in a cinematograph, Brahman is substratum, basis and background of the panorama of the universe. The changes that take place in the universe do not affect Brahman. It is ever itself, the Being behind the becoming of the universe. It is therefore called aksharam - The Imperishable.

The intrinsic merit or property of the thing is called its svabhava.  The svabhava of the sun is to put forth beams of light. Similarly the svabhava of Brahman is to appear as the multitudinous conscious beings called the jivatman.  The assumption of the role of the jivatman is called adhyatma. 

The vibration or the act of becoming that is taking place in the universe is karma. But here this word is used in a particular sense. The action that is the immediate cause of man having come into existence and of his making progress in life, is here technically called karma. Whatever work promotes the welfare of man is karma. The purvamimamsa  one of the six systems in Hindu philosophy claims that karma is the only all-powerful agency for man's origin, growth and prosperity.