classes ::: Yoga, injunction, subject, path,
children :::
branches ::: Karma Yoga

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object:Karma Yoga
object:the Path of Works
subject class:Yoga
class:injunction
class:subject
class:path

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Pyramid_of_Works
the_Goal
the_Path
the_Tower_of_MEM
SEE ALSO


AUTH

BOOKS
Amrita_Gita
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge

IN CHAPTERS TITLE
1.02_-_Karma_Yoga

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.02_-_Karma_Yoga
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.240_-_Talks_2
1.24_-_PUNDIT_SHASHADHAR
1.400_-_1.450_Talks
1.439
1.550_-_1.600_Talks
2.02_-_On_Letters
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.07_-_BANKIM_CHANDRA
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.19_-_THE_MASTER_AND_DR._SARKAR
2.25_-_List_of_Topics_in_Each_Talk
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Sayings_of_Sri_Ramakrishna_(text)
Talks_001-025
Talks_100-125
Talks_600-652

PRIMARY CLASS

injunction
path
subject
SIMILAR TITLES
Karma Yoga

DEFINITIONS


TERMS STARTING WITH

Karma Yoga ::: Aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   Ref: CWSA Vol. 23-24, Page: 39-40


Karma Yoga (Sanskrit) Karma-yoga [from karma action + yoga union] One of the methods or stages of yoga practice and training, involving attaining at-one-ment or union with the spiritual-divine essence within by means of unselfish action or works.

KARMA YOGA. ::: It alms at the dedication of every human activity to the supreme Wilt. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an inter- ested aim or for the sake of a worldly result. By this renuncia- tion it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre^ of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To that our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoislic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the

Karma yoga: The quest of the mystic union with the Divine Spirit through the karma-marga, consecrated action; complete control of one’s personality is sought, in order to subdue its self-conscious, self-centered desires, so as to make one’s actions cosmocentric, in complete harmony with the purposes of the universal One.

karma yoga. ::: the yoga of action chosen primarily by those of an outgoing nature; the yoga of selfless devotion of all inner and outer activities as a sacrifice to the Lord; selfless service to God without any intention for gain or reward; one of the four paths of yoga


TERMS ANYWHERE

Bhagavad Gita: Sanskrit for Song of the Divine One. The title of a celebrated philosophic epic poem, inserted in the Mahabharata (q.v.), containing a dialogue between Krishna and Arjuna, which clearly indicates the relationship between morality and absolute ethical values in the Hindu philosophy of action (Karma Yoga); it is considered to be one of the most influential philosophical poems of Sanskrit literature; the exact date of origin is unknown.

Karma Yoga ::: Aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   Ref: CWSA Vol. 23-24, Page: 39-40


Karma Yoga (Sanskrit) Karma-yoga [from karma action + yoga union] One of the methods or stages of yoga practice and training, involving attaining at-one-ment or union with the spiritual-divine essence within by means of unselfish action or works.

Karma-marga: Sanskrit for path of action. The term applied in Hindu philosophy to the approach to God and spiritual perfection through selfless and harmonious actions (cf. Karma; karma yoga).

Karmasannyasa Yoga (Sanskrit) Karmasannyāsa-yoga The attaining of at-one-ment with the highest by means of renunciation of action for personal benefit, treated in the fifth chapter of the Bhagavad-Gita. An ascetic who seeks nothing for self and rejects nothing for self, who is free from the influence of the pairs of opposites, is thereby released from the bonds forged by action or karma; but renunciation of action and devotion through action are both means of final emancipation, and of the two, devotion through action or karma yoga is superior to renunciation. Thus it is better for the personal man to act, and if necessary to act strongly, for spiritual things and causes, than to renounce personal action of any kind and thereby sink into fruitless quietism.

KARMA YOGA. ::: It alms at the dedication of every human activity to the supreme Wilt. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an inter- ested aim or for the sake of a worldly result. By this renuncia- tion it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre^ of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To that our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoislic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the

Karma yoga: The quest of the mystic union with the Divine Spirit through the karma-marga, consecrated action; complete control of one’s personality is sought, in order to subdue its self-conscious, self-centered desires, so as to make one’s actions cosmocentric, in complete harmony with the purposes of the universal One.

karma yoga. ::: the yoga of action chosen primarily by those of an outgoing nature; the yoga of selfless devotion of all inner and outer activities as a sacrifice to the Lord; selfless service to God without any intention for gain or reward; one of the four paths of yoga

The merging of the little ego in union with the Divine, purification, surrender, the substitution of the Divine guidance for one’s own ignorant self-guidance based on one’s personal ideas and personal feelings is the aim of Karma Yoga, the surrender of one’s own will to the Divine Will.
   Ref: CWSA Vol. 35, Page: 752-753


There are several types of yoga such as karma yoga, hatha yoga, bhakti yoga, raja yoga, and jnana yoga. “Similar religious aspirations or practices likewise exist in Occidental countries, as, for instance, what is called ‘Salvation by Works,’ somewhat equivalent to the Hindu Karma-Yoga, or, again, ‘Salvation by Faith — or Love,’ somewhat similar to the Hindu Bhakti-Yoga; while both Orient and Occident have, each one, its various forms of ascetic practices which may be grouped under the term Hatha-Yoga.

Unfortunately, however, physical practices of various kinds seem to be particularly attractive to the average person because apparently within the sphere of easy performance. One does not know the dangers lurking there; but actually, to achieve even the minor results that come from perfect performance, greater effort and larger difficulties have to be encountered than in raising one’s eyes to the nobler forms of yoga. It is always safe and indeed requisite for a disciple to practice the higher branches of yoga: jnana yoga, raja yoga, bhakti yoga, and karma yoga, which means the yoga of unselfish action in daily life. Consequently, when considered apart from the nobler forms of yoga there is not a particle of spirituality in all these hatha yoga practices.

Yoga(Sanskrit) ::: Literally "union," "conjunction," etc. In India it is the technical name for one of the sixDarsanas or schools of philosophy, and its foundation is ascribed to the sage Patanjali. The name Yogaitself describes the objective of this school, the attaining of union or at-one-ness with the divine-spiritualessence within a man. The yoga practices when properly understood through the instructions of genuineteachers -- who, by the way, never announce themselves as public lecturers or through books oradvertisements -- are supposed to induce certain ecstatic states leading to a clear perception of universaltruths, and the highest of these states is called samadhi.There are a number of minor forms of yoga practice and training such as the karma yoga, hatha yoga,bhakti yoga, raja yoga, jnana yoga, etc. Similar religious aspirations or practices likewise exist inOccidental countries, as, for instance, what is called salvation by works, somewhat equivalent to theHindu karma yoga or, again, salvation by faith -- or love, somewhat similar to the Hindu bhakti yoga;while both Orient and Occident have, each one, its various forms of ascetic practices which may begrouped under the term hatha yoga.No system of yoga should ever be practiced unless under the direct teaching of one who knows thedangers of meddling with the psychomental apparatus of the human constitution, for dangers lurk atevery step, and the meddler in these things is likely to bring disaster upon himself, both in matters ofhealth and as regards sane mental equilibrium. The higher branches of yoga, however, such as the rajayoga and jnana yoga, implying strict spiritual and intellectual discipline combined with a fervid love forall beings, are perfectly safe. It is, however, the ascetic practices, etc., and the teachings that go withthem, wherein lies the danger to the unwary, and they should be carefully avoided.

YOGA The original yoga methods were elaborated by
&




QUOTES [7 / 7 - 31 / 31]


KEYS (10k)

   3 Sri Ramakrishna
   2 Sri Aurobindo
   1 Sri Ramana Maharshi
   1 Swami Vivekananda

NEW FULL DB (2.4M)

   9 Swami Vivekananda
   5 Amit Ray
   3 Eckhart Tolle
   2 Sri Aurobindo
   2 Richard Freeman
   2 Frederick Lenz

1:Bhakti Yoga and not Jnana Yoga or Karma Yoga is the Yuga-Dharma, the adequate path of this age. ~ Sri Ramakrishna,
2:For this Kali-Yuga, Bhakti Yoga, as recommended by Rishi Narada, is enjoyed. There is hardly time for Karma-Yoga ~ Sri Ramakrishna,
3:Yoga is a sadhana. It will not be necessary after jnana is attained. All the sadhanas are called yogas, e.g., Karma yoga; Bhakti yoga; Jnana yoga; Ashtanga yoga. What is yoga? Yoga means 'union'. ~ Sri Ramana Maharshi
4:Innumerable are the ways that lead to God. There are the paths of jnāna, of karma, and of bhakti. If you are sincere, you will attain God in the end, whichever path you follow. Roughly speaking, there are three kinds of yoga: jnanayoga, karma yoga, and bhaktiyoga ~ Sri Ramakrishna,
5:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
6:three first approaches of Karma Yoga :::
   Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, - these are the three first Godward approaches in the Gita's way of Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [105],
7:Karma Yoga, the Path of Works; :::
   The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 39,

*** WISDOM TROVE ***

1:The secret of karma yoga which is to perform actions without any fruitive desires is taught by Lord Krishna in the Bhagavad-Gita. ~ swami-vivekananda, @wisdomtrove
2:Now is wanted intense Karma-Yoga with unbounded courage and indomitable strength in the heart. Then only will the people of the country be roused. ~ swami-vivekananda, @wisdomtrove
3:I have written and spoken my thoughts over many years. Now I'm on new ground and spirit. I want to bring these together. Things like karma yoga, bhakti yoga, conscious dying, conscious aging. Consciousness. ~ ram-das, @wisdomtrove
4:Jnana, bhakti, yoga and karma - these are the four paths which lead to spiritual freedom. One must follow the path for which one is best suited. But in this age, special stress should be laid on karma yoga. ~ swami-vivekananda, @wisdomtrove
5:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ swami-vivekananda, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Karma Yoga is mindful service to the humanity with love and respect. ~ Amit Ray,
2:Teaching yoga itself is great karma yoga, because it reconnects people to the source. ~ Amit Ray,
3:The purpose of karma yoga is to transcend the bondage of selfish genes through the service of others. ~ Amit Ray,
4:Peace is the foundation of yoga. Karma yoga is the effort for bringing peace and happiness in the world. ~ Amit Ray,
5:This is what Krishna says in the Bhagavad-Gita - Karma Yoga. If you can't avoid action, you might as well act. ~ Frederick Lenz,
6:If you want to do a great or a good work, do not trouble to think what the result will be. ~ Swami Vivekananda from C.W. Vol 1, Karma Yoga,
7:The secret of karma yoga which is to perform actions without any fruitive desires is taught by Lord Krishna in the Bhagavad-Gita. ~ Swami Vivekananda,
8:Now is wanted intense Karma-Yoga with unbounded courage and indomitable strength in the heart. Then only will the people of the country be roused. ~ Swami Vivekananda,
9:Karma yoga is giving food to the hungry, clothes to the needy, shelter to the homeless, education to the uneducated, medicine to the sick, and trees and cleanliness to the environment. ~ Amit Ray,
10:There are different pathways - be it Zen, tantra, karma yoga, or jnana yoga. Different ways have been devised to do the same thing for different types of people according to their temperament. ~ Frederick Lenz,
11:I have written and spoken my thoughts over many years. Now I'm on new ground and spirit. I want to bring these together. Things like karma yoga, bhakti yoga, conscious dying, conscious aging. Consciousness. ~ Ram Dass,
12:The intellectual approach to Ganesha is called gyan yoga. The emotional approach to Ganesha is called bhakti yoga. And a mechanical, ritualistic, approach to Ganesha is called karma yoga. Different ~ Devdutt Pattanaik,
13:The yogi is greater than body-disciplining ascetics, greater even than the followers of the path of wisdom (jnana yoga), or of the path of action (karma yoga); be thou, O disciple Arjuna, a yogi! ~ Paramahansa Yogananda,
14:In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, nonattachment to the fruit of your action is called Karma Yoga. It is described as the path of “consecrated action. ~ Eckhart Tolle,
15:Jnana, bhakti, yoga and karma - these are the four paths which lead to spiritual freedom. One must follow the path for which one is best suited. But in this age, special stress should be laid on karma yoga. ~ Swami Vivekananda,
16:The distinguishing feature of karma yoga is that even though you may offer the fruits of your work to the benefit of others, you honestly do not have any expectations whatsoever that you will gain anything from that offering. In this way work itself is important to you, and eventually the work becomes art. In ~ Richard Freeman,
17:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
18:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
19:three first approaches of Karma Yoga :::
   Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, - these are the three first Godward approaches in the Gita's way of Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [105],
20:So do not be concerned with the fruit of your action-just give attention to the action itself. The fruit will come of its own accord. This is a powerful spiritual practice. In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, non-attachment to the fruit of your action is called Karma Yoga. It is described as the path of "consecrated action. ~ Eckhart Tolle,
21:So do not be concerned with the fruit of your action — just give attention to the action itself. The fruit will come of its own accord. This is a powerful spiritual practice. In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, nonattachment to the fruit of your action is called Karma Yoga. It is described as the path of “consecrated action. ~ Eckhart Tolle,
22:The beginning of karma yoga is the need to eat, to survive, and perhaps to get a paycheck. The result of that food or paycheck is the survival and hopefully the health of body and family. Body and family are not the happiness, joy, or the final goal or purpose of work: wisdom and compassion are. The underlying premise of karma yoga is that as you work, you should work eventually for the joy of working rather than becoming attached to the fruits of your labors. If ~ Richard Freeman,
23:The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learnt the secret of restraint, he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, ~ Swami Vivekananda,
24:Yoga tells us there are a few fundamental ways. If you employ your physical body to reach this ultimate union, we call this karma yoga, or the yoga of action. If you employ your intelligence to reach your ultimate nature, we call this gnana yoga, the yoga of intelligence. If you employ your emotions to reach your ultimate nature, we call this bhakti yoga, the yoga of devotion. And if you use your energies to reach the supreme experience, we call this kriya yoga, the yoga of transforming energies. Every ~ Sadhguru,
25:The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learnt the secret of restraint, he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learnt the secret of work. ~ Swami Vivekananda,
26:Karma-Yoga, therefore, is a system of ethics and religion intended to attain freedom through unselfishness, and by good works. The Karma-Yogi need not believe in any doctrine whatever. He may not believe even in God, may not ask what his soul is, nor think of any metaphysical speculation. He has got his own special aim of realising selflessness; and he has to work it out himself. Every moment of his life must be realisation, because he has to solve by mere work, without the help of doctrine or theory, the very same problem to which the Jnâni applies his reason and inspiration and the Bhakta his love. ~ Swami Vivekananda,
27:How do you honor the spirit of karma yoga and also honor your own needs? ... [Y]ou can come to karma yoga by determining what is possible for you right here and right now. You can assess your physical health, energy level, and abilities. You can say no if that is more truthful than a resentful yes. You can notice when you get internal messages that you are helping in order to gain power, or recognition, or love. ... When you serve yourself, you make it possible to serve others. And when you serve others, you acknowledge your interdependence with all of life. ... What kind of servant are you: resentful and manipulative, or joyful and inspiring? ~ Judith Hanson Lasater,
28:There are two Sanskrit words that are used for 'path': marga, which also carries the sense of 'way, method or means' and upaya, that by which one reaches one's aim. In reality, it must be the case that we are already who we really are. Who else could we be? It is the illusory ego that believes that we are in some way limited and that wants to become eternally happy. Whilst this state of affairs continues, the search is doomed to failure. Paths and practices are therefore needed not in order that we may find something new but in order that we may uncover what is already here now.

The reason why different paths are needed is that minds, bodies and egos function differently. All paths aim effectively to remove the obscuring effect of this ego. This can be done through the practices of devotion and surrender to a God, for example, in the case of bhakti yoga. It can also be achieved in simple day to day life of working, at whatever may be our particular job, by doing the work for its own sake and giving up any claim to the results, in the case of karma yoga. And it can be achieved by enquiry and reason, using the mind and intellect to appreciate the truth of the non-existence of the ego, in the case of jnana yoga. ~ Dennis Waite,
29:Karma Yoga, the Path of Works; :::
   The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 39, #index,
30:Buddha is the only prophet who said, "I do not care to know your various theories about God. What is the use of discussing all the subtle doctrines about the soul? Do good and be good. And this will take you to freedom and to whatever truth there is." He was, in the conduct of his life, absolutely without personal motives; and what man worked more than he? Show me in history one character who has soared so high above all. The whole human race has produced but one such character, such high philosophy, such wide sympathy. This great philosopher, preaching the highest philosophy, yet had the deepest sympathy for the lowest of animals, and never put forth any claims for himself. He is the ideal Karma-Yogi, acting entirely without motive, and the history of humanity shows him to have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed, the greatest soul-power that has even been manifested. He is the first great reformer the world has seen. He was the first who dared to say, "Believe not because some old manuscripts are produced, believe not because it is your national belief, because you have been made to believe it from your childhood; but reason it all out, and after you have analysed it, then, if you find that it will do good to one and all, believe it, live up to it, and help others to live up to it." He works best who works without any motive, neither for money, nor for fame, nor for anything else; and when a man can do that, he will be a Buddha, and out of him will come the power to work in such a manner as will transform the world. This man represents the very highest ideal of Karma-Yoga. ~ Swami Vivekananda,
31:What distinguishes us above all from Muslim-born or converted individuals—“psychologically”, one could say—is that our mind is a priori centered on universal metaphysics (Advaita Vedānta, Shahādah, Risālat al-Ahadiyah) and the universal path of the divine Name (japa-yoga, nembutsu, dhikr, prayer of the heart); it is because of these two factors that we are in a traditional form, which in fact—though not in principle—is Islam. The universal orthodoxy emanating from these two sources of authority determines our interpretation of the sharī'ah and Islam in general, somewhat as the moon influences the oceans without being located on the terrestrial globe; in the absence of the moon, the motions of the sea would be inconceivable and “illegitimate”, so to speak. What universal metaphysics says has decisive authority for us, as does the “onomatological” science connected to it, a fact that once earned us the reproach of “de-Islamicizing Islam”; it is not so much a matter of the conscious application of principles formulated outside of Islamism by metaphysical traditions from Asia as of inspirations in conformity with these principles; in a situation such as ours, the spiritual authority—or the soul that is its vehicle—becomes like a point of intersection for all the rays of truth, whatever their origin.

One must always take account of the following: in principle the universal authority of the metaphysical and initiatic traditions of Asia, whose point of view reflects the nature of things more or less directly, takes precedence—when such an alternative exists—over the generally more “theological” authority of the monotheistic religions; I say “when such an alternative exists”, for obviously it sometimes happens, in esoterism as in essential symbolism, that there is no such alternative; no one can deny, however, that in Semitic doctrines the formulations and rules are usually determined by considerations of dogmatic, moral, and social opportuneness. But this cannot apply to pure Islam, that is, to the authority of its essential doctrine and fundamental symbolism; the Shahādah cannot but mean that “the world is false and Brahma is true” and that “you are That” (tat tvam asi), or that “I am Brahma” (aham Brahmāsmi); it is a pure expression of both the unreality of the world and the supreme identity; in the same way, the other “pillars of Islam” (arqān al-Dīn), as well as such fundamental rules as dietary and artistic prohibitions, obviously constitute supports of intellection and realization, which universal metaphysics—or the “Unanimous Tradition”—can illuminate but not abolish, as far as we are concerned. When universal wisdom states that the invocation contains and replaces all other rites, this is of decisive authority against those who would make the sharī'ah or sunnah into a kind of exclusive karma-yoga, and it even allows us to draw conclusions by analogy (qiyās, ijtihād) that most Shariites would find illicit; or again, should a given Muslim master require us to introduce every dhikr with an ablution and two raka'āt, the universal—and “antiformalist”—authority of japa-yoga would take precedence over the authority of this master, at least in our case. On the other hand, should a Hindu or Buddhist master give the order to practice japa before an image, it goes without saying that it is the authority of Islamic symbolism that would take precedence for us quite apart from any question of universality, because forms are forms, and some of them are essential and thereby rejoin the universality of the spirit.
(28 January 1956) ~ Frithjof Schuon,

IN CHAPTERS [22/22]



   7 Yoga
   4 Integral Yoga


   7 Sri Ramakrishna
   4 A B Purani
   3 Sri Ramana Maharshi


   6 The Gospel of Sri Ramakrishna
   4 Talks
   4 Evening Talks With Sri Aurobindo


1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  object:1.02 - Karma Yoga
  class:chapter
  --
  2. Karma Yoga is the Yoga of selfless action, without agency and expectation of fruits.
  3. Karma Yoga removes the impurities of the mind. It is a potent purifier of the heart.
  4. Karma Yoga prepares the mind for the reception of Divine Light, Divine Grace, and Divine Knowledge.
  5. See God in every face. Behold the Lord in all creatures.
  --
  THUS ENDS Karma Yoga

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   He should, after giving up this practice, make his mind strong by Karma Yoga. It will require him to give up his desires and his ego. He can do his actions in the spirit of devotion, offering them all as a sacrifice to God. He can thus practise dedication of all his actions to God and try to see Him in all men and in all happenings. That would be his meditation.
   At present he cannot take up this Yoga because this is a Yoga of self-surrender in which he has to open himself to a Higher Power. But as he has already opened himself to other spirits such a passive state would not be good for him. All sorts of spirits would come and try to take possession of his being. So it is not safe for him to take up this Yoga, apart from other considerations.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  (8) Karma Yoga also is Bhakti:
  To worship God with flowers and other external objects is troublesome. Only lay the single flower, the heart, at the feet of
  --
  (9) This Karma Yoga puts an end to ones samsara:
  Whatever the order of life (asrama) of the devotee, only once thought of, Siva relieves the devotee of his load of samsara and takes it on Himself. (11)

1.24 - PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Three yogas explained by Master "Innumerable are the ways that lead to God. There are the paths of jnna, of karma, and of bhakti. If you are sincere, you will attain God in the end, whichever path you follow. Roughly speaking, there are three kinds of yoga: jnanayoga, Karma Yoga, and bhaktiyoga.
  "What is jnanayoga? The Jnni seeks to realize Brahman. He discriminates, saying, 'Not this, not this'. He discriminates, saying, 'Brahman is real and the universe illusory.' He discriminates between the Real and the unreal. As he comes to the end of discrimination, he goes into samdhi and attains the Knowledge of Brahman.

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  (8) Karma Yoga also is Bhakti:
  To worship God with flowers and other external objects is troublesome. Only lay the single flower, the heart, at the feet of
  --
  (9) This Karma Yoga puts an end to one's samsara:
  Whatever the order of life (asrama) of the devotee, only once thought of, Siva relieves the devotee of his load of samsara and takes it on Himself. (11)
  --
  An advocate visitor: The mind becomes aware of the world through the senses. When the senses are active, one cannot help feeling the existence of the world. How can Karma Yoga be of any use for pure awareness?
  M.: The world is perceived by the mind through the senses. It is of the mind. The seer sees the mind and the senses as within the Self and not apart from it. The agent, remaining unaffected by the actions, gets more purified until he realises the Self.
  --
  D.: If one remained quiet how is action to go on? Where is the place for Karma Yoga?
  M.: Let us first understand what Karma is, whose Karma it is and who is the doer. Analysing them and enquiring into their truth, one is perforce obliged to remain as the Self in peace. Nevertheless the actions will go on.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  An advocate visitor: The mind becomes aware of the world through the senses. When the senses are active, one cannot help feeling the existence of the world. How can Karma Yoga be of any use for pure awareness?
  M.: The world is perceived by the mind through the senses. It is of the mind. The seer sees the mind and the senses as within the Self and not apart from it. The agent, remaining unaffected by the actions, gets more purified until he realises the Self.
  --
  D.: If one remained quiet how is action to go on? Where is the place for Karma Yoga?
  M.: Let us first understand what Karma is, whose Karma it is and who is the doer. Analysing them and enquiring into their truth, one is perforce obliged to remain as the Self in peace. Nevertheless the actions will go on.
  --
  All the sadhanas are called yogas, e.g., Karma Yoga; Bhakti yoga;
  Jnana yoga; Ashtanga yoga. What is yoga? Yoga means union.
  --
  D.: What is Karma Yoga? Is it non-attachment to Karma or its fruit?
  M.: Karma Yoga is that yoga in which the person does not arrogate
  to himself the function of being the actor. The actions go on
  --
  D.: So Karma Yoga is kartrtva buddhi rahita karma - action without
  the sense of doership.

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  All the sadhanas are called yogas, e.g., Karma Yoga; Bhakti yoga;
  Jnana yoga; Ashtanga yoga. What is yoga? Yoga means 'union'.

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: It is no use X trying to have the current of force at present. The Supramental Yoga is out of his reach at present. He seems to be puzzled as to what is 'life' and what is action. It does not mean only marriage and earning. He does not understand that Karma Yoga does not require any vast field. It is not necessary to become a prime minister or a millionaire to do Karma Yoga.
   He speaks of Raja Yoga, but in Raja Yoga also a certain purification of nature is required which is done by Yama and Niyama before the aspirant can succeed in meditation and attain Samadhi.
  --
   He can read the first few chapters of the Essays on the Gita and try to understand Karma Yoga. Some sort of Karma Yoga is the best preparation for this Yoga. He cannot get the current of the Higher Power now; he must make himself fit for the Higher Power. The real Shakti cannot come unless the Adhar is purified. She can force the way, but in that case there will be all confusion and the Adhar may break.
   9 OCTOBER 1925

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  Yoga (Bhakti Karma Yoga) are not two but one and only bAlA,,
  undeveloped minds, make a difference.

2.07 - BANKIM CHANDRA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "If a householder gives in charity in a spirit of detachment, he is really doing good to himself and not to others. It is God alone that he serves-God, who dwells in all beings; and when he serves God, he is really doing good to himself and not to others. If a man thus serves God through all beings, not through men alone but through animals and other living beings as well; if he doesn't seek name and fame, or heaven after death; if he doesn't seek any return from those he serves; if he can carry on his work of service in this spirit-then he performs truly selfless work, work without attachment. Through such selfless work he does good to himself. This is called Karma Yoga. This too is a way to realize God. But it is very difficult, and not suited to the Kaliyuga.
  "Therefore I say, he who works in such a detached spirit-who is kind and charitable-benefits only himself. Helping others, doing good to others-this is the work of God alone, who for men has created the sun and moon, father and mother, fruits, flowers, and corn.

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: It is no use hurrying about psychic experiences and realisations. One must prepare the physical mind, the intelligence by common knowledge as well as knowledge pertaining to Yoga. One must understand what comes to him. Sometimes one does not even know what has come to him. One must also pay attention to Shuddhi, purification, by introspection, by Karma Yoga and by Bhakti. Then a step forward can be taken.
   The question was raised about the Guru giving spiritual experience to disciples.

2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "There are two kinds of yoga: Mano Yoga and Karma Yoga. To perform, following the guru's instructions, such pious acts as worship, pilgrimage, and service to living beings is called karmayoga. The duties that Janaka performed are also called karmayoga. The meditation and contemplation of the yogis is called manoyoga."
  "Sometimes I say to myself in the Kli temple, 'O Mother, the mind is nothing but Yourself.' Therefore Pure Mind, Pure Buddhi, and Pure tman are one and the same thing."

2.17 - THE MASTER ON HIMSELF AND HIS EXPERIENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "I have practised all kinds of sdhan: Jnna yoga, Karma Yoga, and bhakti yoga. I have even gone through the exercises of hathayoga to increase longevity. There is another Person dwelling in this body. Otherwise, after attaining samdhi, how could I live with the devotees and enjoy the love of God? Koar Singh used to say to me: 'I have never before seen a person who has returned from the plane of samdhi. You are none other than Nanak.'
  "I live in the midst of worldly people; on all sides I see 'woman and gold'. Nevertheless, this is the state of my mind: unceasing samdhi and bhava. That is the reason Pratap said, at the sight of my ecstatic mood: 'Good heavens! It is as if he were possessed by a ghost!' "

2.18 - SRI RAMAKRISHNA AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Do you know the meaning of Karma Yoga? It is to surrender to God the fruit of all action."
  M: "Yes, sir, I have read that in the Git. It also says that there are three ways of performing action."

2.19 - THE MASTER AND DR. SARKAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MAHIMA: "The path of Sat, which is the path of knowledge. Next, the path of Chit, of yoga, of Karma Yoga, which includes the duties and functions of the four stages of life.
  Last, the path of nanda, the path of devotion and ecstatic love. You are an adept in all three paths; you can speak of them all with authority."

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 07-10-25 | Karma Yoga, Raja Yoga, and this Yoga |
   | 09-10-25 | Yoga: incompatible with rajasic action; experience primary |

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   By Gnana Yoga cometh thy Man to Knowledge; by Karma Yoga thy Bull to
   Will; by Raja Yoga is thy Lion brought to his Light; and to make

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   next incarnation. This way is Karma Yoga: devotion through work to the
   Work.
  --
   The principal method of Karma Yoga indicated is the preaching of the
   Good Law. Of course it will be understood that anyone thus

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  What is Karma Yoga?-Bhakti as a safeguard in Karma Y-Yoga Work as service equal to worship-Work a
  means and not an end- Work and worklessness
  --
  What is Karma Yoga?
  814. Karma Yoga is communion with God by means of Work. Ashtanga Yoga or Raja Yoga is also Karma
  Yoga, if practised without attachment. It leads to communion through meditation and concentration.
  --
  political)-doing them without attachment to the end that God may be glorified-is Karma Yoga. Again,
  worship according to the scriptures, silent repetition of the 'name' of God and other pious duties of this
  kind, are Karma Yoga if done without attachment and for the glorification of God. The end of Karma
  Yoga is the same (as of other Yogas), namely, the realisation of God, impersonal or personal or both.
  --
  Lord, they should behave like the servants in the house of a rich man. This is what is called Karma Yoga.
  Its secret consists in repeating the 'name' of the Lord and meditating on Him as much as one can, and at
  --
  practised and preached by the Rishi Narada, is enjoined. There is now hardly any time for Karma Yoga,
  i.e., for doing the various ritualistic duties laid on man by the scriptures. Don't you see that the wellknown decoction of the medicinal roots known as Dashamula-pachana, is not the remedy for fevers of

Talks 001-025, #unset, #Arthur C Clarke, #Fiction
    D.: Yes, yes, I see! Sri Krishna has said in the Gita that work must be performed without attachment and such work is better than idleness. Is it Karma Yoga?
    M.: What is said is given out to suit the temperament of the hearers.

Talks 100-125, #unset, #Arthur C Clarke, #Fiction
  A Telugu gentleman asked about Karma Yoga. Sri Bhagavan said that the man should act as an actor on the stage. In all actions there is the sat as the underlying principle. Remember it and act. He asked about the purity of mind - chitta suddhi. Sri Bhagavan said that chitta suddhi is to engage in one thought only to the exclusion of all others.
  It is otherwise called one-pointedness of the mind. The practice of meditation purifies the mind.

Talks 600-652, #unset, #Arthur C Clarke, #Fiction
  D.: What is Karma Yoga? Is it non-attachment to Karma or its fruit?
  M.: Karma Yoga is that yoga in which the person does not arrogate to himself the function of being the actor. The actions go on automatically.
  D.: Is it the non-attachment to the fruits of actions?
  --
  D.: So Karma Yoga is kartrtva buddhi rahita karma - action without the sense of doership.
  M.: Yes. Quite so.

WORDNET














IN WEBGEN [10000/21]

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