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1.01 - The Ideal of the Karmayogin
2.03 - Karmayogin A Commentary on the Isha Upanishad
Karmayogin
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [64 / 1000 - 1 / 500] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   64 Sri Aurobindo

NEW FULL DB (2.4M)


1:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin Ourselves,
2:Our plans may fail, God’s purpose cannot. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
3:If there is no creation, there must be disintegration. ~ Sri Aurobindo, Karmayogin Ourselves,
4:It is the East that must conquer in India’s uprising. ~ Sri Aurobindo, Karmayogin In Either Case,
5:The eye of Faith is not one with the eye of Knowledge. ~ Sri Aurobindo, Karmayogin In Either Case,
6:Action solves the difficulties which action creates. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
7:Aggression is necessary for self-preservation. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
8:Spiritual force can always raise up material force to defend it. ~ Sri Aurobindo, Karmayogin Ourselves,
9:We must live as a nation before we can live in humanity. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
10:When a force ceases to conquer, it ceases to live. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
11:Faith fights for God, while Knowledge is waiting for fulfilment. ~ Sri Aurobindo, Karmayogin In Either Case,
12:Every man is not only himself, he is that which he represents. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
13:Action solves the difficulties which action creates. Inaction can only paralyse and slay. ~ Sri Aurobindo, Karmayogin ,
14:Faith divines in the large what Knowledge sees distinctly and clearly. ~ Sri Aurobindo, Karmayogin In Either Case,
15:Nothing can be done by the weak and so nothing is given to the weak. ~ Sri Aurobindo, Karmayogin Bhawanipur Speech,
16:Without indomitable Faith or inspired Wisdom no great cause can conquer. ~ Sri Aurobindo, Karmayogin In Either Case,
17:Knowledge will not come without self-communion, without light from within. ~ Sri Aurobindo, Karmayogin In Either Case,
18:The wisdom of the Lover is justified and supported by the wisdom of the Seer. ~ Sri Aurobindo, Karmayogin In Either Case,
19:Regard the nation as a necessary unit but no more in a common humanity. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
20:A man must be strong and free in himself before he can live usefully for others. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
21:Life creates institutions; institutions do not create, but express and preserve life. ~ Sri Aurobindo, Karmayogin Passing Thoughts,
22:The strength of every particular individual is the strength of God and not his own. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
23:The nation must exist before it can sacrifice its interests for a higher good. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
24:Nationalism tempered by expediency is like the French despotism tempered by epigrams. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
25:Nationalism tempered by expediency is like the French despotism tempered by epigrams. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
26:The idea is a mighty force, even when it has no physical power behind it. ~ Sri Aurobindo, Karmayogin: The Right of Association Speech,
27:God prepares, but He does not hasten the ripening of the fruit before its season. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
28:It is forces that effect great political changes, not moral sentiments or vague generosities. ~ Sri Aurobindo, Karmayogin The Elections,
29:Action solves the difficulties which action creates. Inaction can only paralyse and slay. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
30:It is the idea which expresses itself in matter and takes to itself bodies. ~ Sri Aurobindo, Karmayogin: The Right of Association Speech,
31:Through all its differences and discords humanity is striving to become one. ~ Sri Aurobindo, Karmayogin: The Right of Association Speech,
32:Born politicians do not care to outpace by too great a stride the speedily accomplishable fact. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
33:God being Supreme Wisdom uses everything for His supreme purposes and out of evil cometh good. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
34:Intellectual sympathy can only draw together, the sympathy of the heart can alone unite. ~ Sri Aurobindo, Karmayogin “Swaraj” and the Musulmans,
35:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
36:God manifests Himself in the individual partially, but He stands behind the progress of the world wholly. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
37:Every man seeks the brotherhood of his fellow and we can only live by fraternity with others. ~ Sri Aurobindo, Karmayogin: The Right of Association Speech,
38:Death in one’s own dharma brings new birth, success in an alien path means only successful suicide. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
39:Statesmanship is not summed up in the words prudence and caution, it has a place for strength and courage. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
40:The wisdom and love of God in turning our evil into His good does not absolve us of our moral responsibility. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
41:When the people are wiser than their leaders and wise men, the democratic future of a country is assured. ~ Sri Aurobindo, Karmayogin Bengal and the Congress,
42:Recover the source of all strength in yourselves and all else will be added to you. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
43:Our lives are useful only in proportion as they help others by example or action or tend to fulfil God in man. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
44:Our lives are useful only in proportion as they help others by example or action or tend to fulfil God in man. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
45:It is only the Indian who can believe everything, dare everything, sacrifice everything. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
46:Even a nation of strong men led by the weak, blind or selfish, becomes easily infected with the vices of its leaders. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
47:Ceremonies help the imagination and encourage it to see in the concrete that which cannot be immediately realised. ~ Sri Aurobindo, Karmayogin The Boycott Celebration,
48:The errors of life and progress are more exuberant and striking but less fatal than the errors of decay and reaction. ~ Sri Aurobindo, Karmayogin The Hughly Conference,
49:It is for ananda that the world exists; for joy that the Self puts Himself into the great and serious game of life. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
50:The attempt to express in form and limit something of that which is formless and illimitable is the attempt of Indian art. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
51:Jnanam is more than philosophy, it is the inspired and direct knowledge which comes of what our ancients called drishti, spiritual sight. ~ Sri Aurobindo, Karmayogin In Either Case,
52:Liberty is a goddess who is exacting in her demands on her votaries, but, if they are faithful, she never disappoints them of their reward. ~ Sri Aurobindo, Karmayogin The Elections,
53:Every faith is to a certain extent rational, it has its own analysis and synthesis by which it seeks to establish itself intellectually. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
54:In all life there are three elements, the fixed and permanent spirit, the developing yet constant soul and the brittle changeable body. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
55:It may be the final truth that there is nothing but God, but for the purposes of life we have to recognise that there is a dualism in the underlying unity. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
56:In times of difficulty to stop still for a long time is a cardinal error, the best way is to move slowly forward, warily watching each step but never faltering. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
57:The advance of humanity is a steady progress and there is no great gain in rushing positions far ahead, while important points in the rear are uncaptured. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
58:As the Absolute He stands behind every relative, as the Eternal He supports every transient and assures the permanence of the sum of phenomena; as the Universal He manifests Himself in every particular. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
59:If it is the idea that finally expresses itself in all material forms, actions, institutions and consummations, it is the imagination that draws the idea out, suggests the shape and gives the creative impulse. ~ Sri Aurobindo, Karmayogin The Boycott Celebration,
60:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
61:There is a meaning in each curve and line.It is an architecture high and grandBy many named and nameless masons builtIn which unseeing hands obey the Unseen, ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
62:I knew all along what He meant for me, for I heard it again and again, always I listened to the voice within; I am guiding, therefore fear not. Turn to your own work for which I have brought you to jail and when you come out, remember never to fear, never to hesitate. Remember that it is I who am doing this, not you nor any other. Therefore whatever clouds may come, whatever dangers and sufferings, whatever difficulties, whatever impossibilities, there is nothing impossible, nothing difficult. I am in the nation and its uprising and I am Vasudeva, I am Narayana, and what I will, shall be, not what others will. What I choose to bring about, no human power can stay. ~ Sri Aurobindo, Karmayogin ,
63:I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arms of Sri Krishna around me, the arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. ~ Sri Aurobindo, Karmayogin ,
64:There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work. Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success andfailure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindureligion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great. ~ Sri Aurobindo, Karmayogin ,

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1:¹ "The world waits for the rising of India to receive The divine flood in its fullness." The Ideal of the Karmayogin by ~ Sri Aurobindo,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



16

   1 Integral Yoga


   5 Sri Aurobindo
   2 The Mother


   4 Essays On The Gita
   4 Essays In Philosophy And Yoga
   2 The Synthesis Of Yoga
   2 The Mothers Agenda


1.01_-_The_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.01 - The Ideal of the Karmayogin
  class:chapter
  --
  
  The Ideal of the Karmayogin
  
  --
  
  This is the faith in which the Karmayogin puts its hand to the work and will persist in it, refusing to be discouraged by difficulties however immense and apparently insuperable. We believe that God is with us and in that faith we shall conquer. We believe that humanity needs us and it is the love and service of humanity, of our country, of the race, of our
  
  --
  
  Essays from the Karmayogin
   religion that will purify our heart and inspire our action in the struggle.
  --
  
  The Ideal of the Karmayogin
  
  --
  
  Essays from the Karmayogin
   free in heart can we become socially and politically great and free.
  --
  
  The Ideal of the Karmayogin
  
  --
  
  We must know our past and recover it for the purposes of our future. Our business is to realise ourselves first and to mould everything to the law of India's eternal life and nature. It will therefore be the object of the Karmayogin to read the heart of our religion, our society, our philosophy, politics, literature, art, jurisprudence, science, thought, everything that was and is ours, so that we may be able to say to ourselves and our nation, 'This is our dharma.' We shall review European civilisation entirely from the standpoint of Indian thought and knowledge and seek to throw off from us the dominating stamp of the Occident; what we have to take from the West we shall take as Indians.
  
  --
  
  Essays from the Karmayogin
  

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  Essays from the Karmayogin
   mountain-peaks above the common level, they have attracted all eyes and fixed this withdrawal as the highest and most commanding Hindu ideal. It is for this reason that Sri Krishna laid so much stress on the perfect Yogin's cleaving to life and human activity even after his need of them was over, lest the people, following, as they always do, the example of their best, turn away from their dharma and bastard confusion reign. The ideal
  --
  
  Essays from the Karmayogin
   man who has not strength or faith or love developed or latent in his nature, and any one of these is a sufficient staff for the Yogin.

1.06_-_The_Greatness_of_the_Individual, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  Essays from the Karmayogin
   kAlo_E-m lok"ykt^ vo lokAn^ smAht,Emh v,.
  --
  It is not as the slow process of Time that Sri Krishna manifests himself; it is as the Zeitgeist consummating in a moment the work carefully prepared for decades that He appears to
  Arjuna. All have been moving inevitably towards the catastrophe of Kurukshetra. Men did not know it: those who would have done everything possible to avert the calamity, helped its coming by their action or inaction; those who had a glimpse of it strove in vain to stop the wheels of Fate; Sri Krishna himself as the nis.kama Karmayogin who does his duty without regard to results, went on that hopeless embassy to Hastinapura; but the
  Zeitgeist overbore all. It was only afterwards that men saw how like rivers speeding towards the sea, like moths winging towards the lighted flame all that splendid, powerful and arrogant Indian world with its clans of Kings and its weapons and its chariots and its gigantic armies were rushing towards the open mouths of the destroyer to be lost in His mighty jaws, to be mangled between His gnashing teeth. In the lla of the Eternal there are movements that are terrible as well as movements that are sweet and beautiful. The dance of Brindaban is not complete without the death-dance of Kurukshetra; for each is a part of that great
  --
  
  Essays from the Karmayogin
   moves in Time and the very movement fulfils itself, creates its means, accomplishes its ends. It is not an accident that she works in one man more than in another. He is chosen because he is a likely vessel, and having chosen him she neither rejects him till the purpose is fulfilled nor allows him to reject her. Therefore

1.08_-_The_Supreme_Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  1:IN THE light of this progressive manifestation of the Spirit, first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karmayogin, "Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone." All standards and rules are temporary constructions founded upon the needs of the ego in its transition from Matter to Spirit. These makeshifts have a relative imperativeness so long as we rest satisfied in the stages of transition, content with the physical and vital life, attached to the mental movement, or even fixed in the ranges of the mental plane that are touched by the spiritual lustres. But beyond is the unwalled wideness of a supramental infinite consciousness and there all temporary structures cease. It is not possible to enter utterly into the spiritual truth of the Eternal and Infinite if we have not the faith and courage to trust ourselves into the hands of the Lord of all things and the Friend of all creatures and leave utterly behind us our mental limits and measures. At one moment we must plunge without hesitation, reserve, fear or scruple into the ocean of the free, the infinite, the Absolute. After the Law, Liberty; after the personal, after the general, after the universal standards there is something greater, the impersonal plasticity, the divine freedom, the transcendent force and the supernal impulse. After the strait path of the ascent the wide plateaus on the summit.
  2:There are three stages of the ascent, - at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, higher emotional and psychic rule that feels after greater interests, aspirations, experiences, at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance. In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are halflights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process. In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.

1.09_-_Equality_and_the_Annihilation_of_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  3:At this stage of the Yoga and even throughout the Yoga this form of desire, this figure of the ego is the enemy against whom we have to be always on our guard with an unsleeping vigilance. We need not be discouraged when we find him lurking within us and assuming all sorts of disguises, but we should be vigilant to detect him in all his masks and inexorable in expelling his influence. The illumining Word of this movement is the decisive line of the Gita, "To action thou hast a right but never under any circumstances to its fruit." The fruit belongs solely to the Lord of all works; our only business with it is to prepare success by a true and careful action and to offer it, if it comes, to the divine Master. Afterwards even as we have renounced attachment to the fruit, we must renounce attachment to the work also; at any moment we must be prepared to change one work, one course or one field of action for another or abandon all works if that is the clear command of the Master. Otherwise we do the act not for his sake but for our satisfaction and pleasure in the work, from the kinetic nature's need of action or for the fulfilment of our propensities; but these are all stations and refuges of the ego. However necessary for our ordinary motion of life, they have to be abandoned in the growth of the spiritual consciousness and replaced by divine counterparts: an Ananda, an impersonal and God-directed delight will cast out or supplant the unillumined vital satisfaction and pleasure, a joyful driving of the Divine Energy the kinetic need; the fulfilment of the propensities will no longer be an object or a necessity, there will be instead the fulfilment of the Divine Will through the natural dynamic truth in action of a free soul and a luminous nature. In the end, as the attachment to the fruit of the work and to the work itself has been excised from the heart, so also the last clinging attachment to the idea and sense of ourselves as the doer has to be relinquished; the Divine Shakti must be known and felt above and within us as the true and sole worker.
  4:The renunciation of attachment to the work and its fruit is the beginning of a wide movement towards an absolute equality in the mind and soul which must become all-enveloping if we are to be perfect in the spirit. For the worship of the Master of works demands a clear recognition and glad acknowledgment of him in ourselves, in all things and in all happenings. Equality is the sign of this adoration; it is the soul's ground on which true sacrifice and worship can be done. The Lord is there equally in all beings, we have to make no essential distinctions between ourselves and others, the wise and the ignorant, friend and enemy, man and animal, the saint and the sinner. We must hate none, despise none, be repelled by none; for in all we have to see the One disguised or manifested at his pleasure. He is a little revealed in one or more revealed in another or concealed and wholly distorted in others according to his will and his knowledge of what is best for that which he intends to become in form in them and to do in works in their nature. All is ourself, one self that has taken many shapes. Hatred and disliking and scorn and repulsion, clinging and attachment and preference are natural, necessary, inevitable at a certain stage: they attend upon or they help to make and maintain Nature's choice in us. But to the Karmayogin they are a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult in the divine culture. In the God-nature to which we have to rise there can be an adamantine, even a destructive severity but not hatred, a divine irony but not scorn, a calm, clear-seeing and forceful rejection but not repulsion and dislike. Even what we have to destroy, we must not abhor or fail to recognise as a disguised and temporary movement of the Eternal.
  5:And since all things are the one Self in its manifestation, we shall have equality of soul towards the ugly and the beautiful, the maimed and the perfect, the noble and the vulgar, the pleasant and the unpleasant, the good and the evil. Here also there will be no hatred, scorn and repulsion, but instead the equal eye that sees all things in their real character and their appointed place. For we shall know that all things express or disguise, develop or distort, as best they can or with whatever defect they must, under the circumstances intended for them, in the way possible to the immediate status or function or evolution of their nature, some truth or fact, some energy or potential of the Divine necessary by its presence in the progressive manifestation both to the whole of the present sum of things and for the perfection of the ultimate result. That truth is what we must seek and discover behind the transitory expression; undeterred by appearances, by the deficiencies or the disfigurements of the expression, we can then worship the Divine for ever unsullied, pure, beautiful and perfect behind his masks. All indeed has to be changed, not ugliness accepted but divine beauty, not imperfection taken as our resting-place but perfection striven after, the supreme good made the universal aim and not evil. But what we do has to be done with a spiritual understanding and knowledge, and it is a divine good, beauty, perfection, pleasure that has to be followed after, not the human standards of these things. If we have not equality, it is a sign that we are still pursued by the Ignorance, we shall truly understand nothing and it is more than likely that we shall destroy the old imperfection only to create another: for we are substituting the appreciations of our human mind and desire-soul for the divine values.

1.12_-_The_Divine_Work, #unset, #Sri Ramakrishna, #Hinduism
  There is no narrow principle, no field of cabined action
  that can be imposed on the Karmayogin as his rule or his
  province. This much is true that every kind of works, whether
  --
  yet to win, then a deep and true sense will appear for this great injunction. To participate in that divine work, to live for God in the
  world will be the rule of the Karmayogin; to live for God in the
  world and therefore so to act that the Divine may more and more

1.13_-_The_Stress_of_the_Hidden_Spirit, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  Essays from the Karmayogin
  

1.14_-_The_Principle_of_Divine_Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The works of sacrifice are thus vindicated as a means of liberation and absolute spiritual perfection, samsiddhi. So
  Janaka and other great Karmayogins of the mighty ancient
  Yoga attained to perfection, by equal and desireless works done as a sacrifice, without the least egoistic aim or attachment - karman.aiva hi samsiddhim asthita janakadayah.. So too and with the same desirelessness, after liberation and perfection, works can and have to be continued by us in a large divine spirit, with the calm high nature of a spiritual royalty. "Thou shouldst do works regarding also the holding together of the peoples, lokasangraham evapi sampasyan kartum arhasi. Whatsoever the

1.18_-_The_Divine_Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   with success, with a right adaptation of means to ends: on the contrary a perfect working is easier to action done tranquilly in
  Yoga than to action done in the blindness of hopes and fears, lamed by the judgments of the stumbling reason, running about amidst the eager trepidations of the hasty human will: Yoga, says the Gita elsewhere, is the true skill in works, yogah. karmasu kausalam. But all this is done impersonally by the action of a great universal light and power operating through the individual nature. The Karmayogin knows that the power given to him will be adapted to the fruit decreed, the divine thought behind the work equated with the work he has to do, the will in him, - which will not be wish or desire, but an impersonal drive of conscious power directed towards an aim not his own, - subtly regulated in its energy and direction by the divine wisdom. The result may be success, as the ordinary mind understands it, or it may seem to that mind to be defeat and failure; but to him it is always the success intended, not by him, but by the all-wise manipulator of action and result, because he does not seek for victory, but only for the fulfilment of the divine will and wisdom which works out its ends through apparent failure as well as and often with greater force than through apparent triumph. Arjuna, bidden to fight, is assured of victory; but even if certain defeat were before him, he must still fight because that is the present work assigned to him as his immediate share in the great sum of energies by which the divine will is surely accomplished.
  
  --
  
  Such only are the works of the liberated soul, muktasya karma, for in nothing does he act from a personal inception; such are the actions of the accomplished Karmayogin. They rise from a free spirit and disappear without modifying it, like waves that rise and disappear on the surface of conscious, immutable depths.
  

1.19_-_Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   oneness of the Brahman and unity of things. By his equality the
  Karmayogin knows in the midst of his action that he is free.
  

2.02_-_The_Synthesis_of_Devotion_and_Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   the Gita now lays down another and greater necessity for the
  Karmayogin who has unified his Yoga of works with the Yoga of knowledge. Not knowledge and works alone are demanded of him now, but bhakti also, devotion to the Divine, love and adoration and the soul's desire of the Highest. This demand, not expressly made until now, had yet been prepared when the
  Teacher laid down as the necessary turn of his Yoga the conversion of all works into a sacrifice to the Lord of our being and fixed as its culmination the giving up of all works, not only into our impersonal Self, but through impersonality into the Being from whom all our will and power originate. What was there implied is now brought out and we begin to see more fully the

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  object:2.03 - Karmayogin A Commentary on the Isha Upanishad
  class:chapter
  --
  
  The Karmayogin
  A Commentary on the
  --
  NOTE
  Sri Aurobindo modified the structure of The Karmayogin: A
  Commentary on the Isha Upanishad while he was working on
  --
  I do, it is the Energy of God which is governing my actions.
  This is the first thing the Karmayogin has to realise and until he
  has set his mind on the realisation, Karmayoga is impossible.
  --
  the Upanishad to turn and guide us. The Isha Upanishad is the
  Scripture of the Karmayogin; of the three paths it teaches the
  way of Action, and therefore begins with this first indispensable
  --
  
  The Karmayogin
  
  --
  phenomenal aspect as Isha, Lord of the Universe. As Isha the
  Karmayogin may worship Him in various sub-aspects. Isha is a
  double being as Purusha-Prakriti; Purusha, the great male ocean
  --
  
  The Karmayogin
  
  --
  in whatever form appeals most to the spiritual emotions of His
  devotee. But the Karmayogin should devote himself to those
  forms of the Supreme Lord in which His mighty Shakti, His
  --
  and most inspiring and energetic virility; for Karma is merely
  Shakti in motion and the Karmayogin must be a pure conductor
  of divine energy, a selfless hero and creator in the world. Isha
  --
  the highest types of this selfless divine energy and it is therefore
  to these mighty spirits, God-in-man, that the Karmayogin may
  well direct his worship. Or he may worship Isha in His Shakti,
  --
  and cannot fail to reach the Lord whom he denies. It is of no
  importance that the Karmayogin should recognize a particular
  name or form as the greater Self to win whom he must lose his
  --
  
  The Karmayogin
  
  --
  vibration have given rise. Thus placed in constant touch with
  reality, the Karmayogin will escape from the false shows and
  illusions of Prakriti; Karma or action which also is merely her
  --
  IV. God in Man and in all Creatures.
  But when the Karmayogin has seen the Lord surrounding all
  things with His presence and all things existing only as transitory manifestations, idols or images in this divine Reality, what
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  and yourself are not really two but one. This is the second truth
  proceeding logically from the first, on which the Karmayogin
  has to lay fast hold.
  --
  corollary, the identity of my Self with your Self, the Upanishad deduces a principle of action which holds good for all
  Karmayogins. "Abandon the world that thou mayst enjoy it,
  neither covet any man's possession." He that would save his
  --
  man, rationally enough from his point of view, but so would
  not argue the Karmayogin. He will covet no man's possession,
  because he knows such terms as possession, mine, thine, to be
  --
  and nearer perfection will be my enjoyment. Brahman then is
  the only wealth the Karmayogin will covet. But how can we
  possess Brahman? By surrounding all things in the world with
  --
  and not Harischandra. That is the fulfilment of his discipline for
  the Karmayogin.
  But let us go down many steps lower. I have not yet ascended
  --
  all things as the only reality for whose sake alone transitory phenomena are precious or desirable. How in this imperfect stage
  of development can the Karmayogin escape from covetousness
  and the desire for other men's possessions? By realising more &
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  VII. The Meaning of Renunciation
  The Karmayogin therefore will abandon the world that he may
  enjoy; he will not seek, as Alexander did, to possess the whole
  --
  
  The Karmayogin
  
  --
  
  Karmayogin is not necessarily a physical abandonment. You
  are not asked to give up your house and wealth, your wife,
  --
  from their presence, which is simply a flight from temptation.
  The Karmayogin has to remain in the world & conquer it; he is
  not allowed to flee from the scene of conflict and shun the battle.
  --
  only matters as the case of the spirit; it is the spirit on which the
  Karmayogin must concentrate his effort. To purify the body is
  well, only because it makes it easier to purify the spirit; in itself
  --
  
  The Karmayogin
  
  --
  is a great path and has been the chosen way of innumerable
  saintly sages. But the Karmayogin may enjoy them, not for his
  personal pleasure certainly, not for his false self, since that sort
  --
  and them for God. As a king merely touching the nazzerana
  passes it on to the public treasury, so shall the Karmayogin,
  merely touching the wealth that comes to him, pour it out for
  --
  
  The Karmayogin
  
  --
  world are a snare & a bondage from which it is best to flee.
  The Karmayogin alone has set himself against the current and
  tried to stand in the midmost of the cosmic stir, in the very surge
  --
  whirl of action without cherishing the first or yielding to the
  rush of the second, is the right way for the Karmayogin. This is
  what the Upanishad with great emphasis proceeds to establish
  --
  it may, on the other hand, be increased to hundreds of years
  by Yoga. But the Karmayogin will neither desire to increase
  his term of life nor to diminish it. To increase his term of life
  --
  
  The Karmayogin
  
  --
  life deafens you & you wish to seek solitude to meditate; for to
  the Karmayogin also Jnana is necessary and solitude is the nurse
  of knowledge. You may sit by the Ganges or the Narmada near
  some quiet temple or in some sacred asram to adore the Lord;
  for to the Karmayogin also bhakti is necessary, and places like
  these which are saturated with the bhakti of great saints and
  --
  farther object in life than to reach and possess Him. Now the
  Karmayogin is a soul that is already firmly established in the
  Kshatriya stage and is rising from it through an easily-attained
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  and bondage has no farther meaning for him. This is the goal of
  the Karmayogin as of all Yoga, but the path for him is through
  spiritual Vairagya, the renunciation of desire, not through physical separation from the objects of desire. This the Upanishad
  --
  Yogin, be he Jnani, Bhakta, or Karmi, must devote whatever
  work he may be doing to the Eternal. To the Karmayogin indeed
  this path is the only possible way; for it is the swabhava or nature
  --
  
  The Karmayogin
  
  --
  not its unmixed control, which decides the path; for as with the
  Karmayogin, the devotion of works to God brings inevitably the
  love of God, and love gives knowledge, so it is with the Bhakta;
  --
  Karma. The three paths are really one, but the Jnani takes the
  right hand, the Bhakta the left hand and the Karmayogin walks
  in the middle; while on the way each prefers his own choice as
  --
  
  The Karmayogin
  
  --
  
  But the works of the Karmayogin are works done with
  knowledge and without desire. These certainly cannot prevent
  --
  
  The Karmayogin
  
  --
  not essentially higher than that of rites & ceremonies. But if this
  were good reasoning, the Karmayogin might equally well say
  that Bhakti leads to knowledge and the devotion of one's works
  --
  
  The Karmayogin
  
  --
  V. Mukti and the Jivanmukta.
  The ideal of the Karmayogin is the Jivanmukta, the self who
  has attained salvation but instead of immediately passing out
  --
  
  The Karmayogin
  
  --
  appointed for his captivity shall have elapsed.
  The Jivanmukta is the ideal of the Karmayogin and though
  he may not reach his ideal in this life or the next, still he must
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  vanities & vexations, but live out his full term bravely, modestly,
  selflessly and greatly, then indeed he becomes the Karmayogin
  who lives ever close to the eternal & almighty Presence, moving
  --
  
  The Karmayogin
  
  --
  
  and approach God in himself is the discipline of the Karmayogin;
  to embrace all created things in his heart and divinely become
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  must, therefore, begin. Now it is about to take a step farther
  & set forth the ideal of the Karmayogin and the consummation
  of his yoga. It preludes the new train of thought by identifying
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  and ineffable than the Supreme Being, - this our Self too is
  Brahman. The Karmayogin who has realised it, must hold all
  existence divine, all life a sacrament, all thought and action a
  --
  remove the mask and see only the face of God behind it. To the
  Karmayogin there should be nothing common or unclean. There
  is nothing from which he has the right to shrink; there is none
  --
  
  The Karmayogin
  
  --
  truth that Brahman is outside it all.
  Yet to the Karmayogin the negative side of this dual truth
  is only necessary as a safeguard against error and confusion; it
  --
  In these two stanzas the Upanishad formulates the ethical
  ideal of the Karmayogin. It has set forth as its interpretation of
  life the universality of the Brahman as the sole reality and true
  --
  
  The Karmayogin
  
  --
  who is merely the agent of my own Karma. But the faith and
  resignation of the Karmayogin will not be a passive and weak
  submission. If he sees God in his sufferings and overthrow, he
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  
  --
  
  The Karmayogin
  

Agenda_Vol_12, #The Mothers Agenda, #The Mother, #Integral Yoga
  25The Doctrine of Passive Resistance, I.122.
  26The Karmayogin, III.347.
  
  --
  (In another letter, Sri Aurobindo replies to a journalist who wanted to bring out, 27 years later, an
  article on The Ideal of the Karmayogin. This book is made up of a series of political articles written
  by Sri Aurobindo between 1909 and 1910 when he was leading the struggle against the British.)
  --
  123The Life Divine, XVIII.3.
  124The Ideal of the Karmayogin, III.347.
  

Agenda_Vol_2, #The Mothers Agenda, #The Mother, #Integral Yoga
  an absolutely simultaneous way.
  126'Whom God protects who shall slay? Whom God has slain who shall protect?' (The Ideal of the Karmayogin, Cent. Ed.,
  Vol. III p. 354)

Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
  
  Sri Aurobindo was never a social man in the current sense of the term and definitely he was not a man of the crowd. This was due to his grave temperament, not to any feeling of superiority or to repulsion for men. At Baroda there was an Officers Club which was patronized by the Maharajah and though Sri Aurobindo enrolled himself as a member he hardly went to the Club even on special occasions. He rather liked a small congenial circle of friends and spent most of his evenings with them whenever he was free and not occupied with his studies of other works. After Baroda when he went to Calcutta there was hardly any time in the storm and stress of revolutionary politics to permit him to lead a social life. What little time he could spare from his incessant activities was spent in the house of Raja Subodh Malick or at the Grey Street house. In the Karmayogin office he used to sit after the office hours till late chatting with a few persons or trying automatic writing. Strange dictations used to be received sometimes: one of them was the following: Moni [Suresh Chakarvarty] will bomb Sir Edward Grey when he will come as the Viceroy of India. In later years at Pondicherry there used to be a joke that Sir Edward took such a fright at the prospect of Monis bombing him that he never came to India!
  
  --
  
  All that wrote in the Bande Mataram and in the Karmayogin was from that state. I have since trusted the inner guidance even when I thought it was leading me astray. The Arya and the subsequent writings did not come from the brain. It was, of course, the same Power working. Now I do not use that method. I developed it to perfection and then abandoned it.
  
  --
  
  Sri Aurobindo: I was at the Karmayogin office and we came to know about the search that was going to be made evidently with the object of arresting me. There were some people there and Ramchandra Majumdar was there preparing to give fight to the police and so many ideas were flying about when suddenly I heard a voice from above saying, No, go to Chandernagore.
  
  --
  
  Sri Aurobindo: It could not. There was no such law and the press had more liberty. Besides there was nothing in the papers that could be directly charged against so cleverly were they written. Statesman used to complain that the paper Bande Mataram was full of seditious matter from end to end. But yet so cleverly was it written that one could not arrest the editor. Moreover the name of editor was never published. So they could arrest only the printer. But when one was arrested another came to take his place. Later on Upen Banerjee, Sub-editor, published some correspondence for which I was arrested on sedition charge, but as nothing could be proved I was acquitted. But in my absence as they were disastrously up against finance they wrote something very strong and the paper was suppressed. After another arrest I published the Karmayogin. There I wrote an article Open letter to my countrymen. for which the Government wanted to prosecute me. While the prosecution was pending I went secretly to Chandranagore and there some friends were thinking of sending me to France. I was thinking what to do next. There I heard the Adesh to go to Pondicherry.
  
  --
  
  Of course it was the Divine Mother who asked him to go back. Maharshi was intended to lead this sort of life. He has nothing to do with what happens around him. He remains calm and detached. The man is what he was. By the way, I am glad to hear Maharshi shouting with the Indian Christian (we all laughed with him); it means he also can become dynamic. The only Ashram in which there was great unity, I heard, was Thakur Dayanands. There was a strong sense of unity among them. I wrote an article on the Avatar in Karmayogin. Mahendra Dey, Dayanands disciple, seeing the article wrote to me he is the Avatar. He was very enthusiastic about it. And when there was police firing and arrests, Mahendra Dey after his imprisonment became changed and said that he was hypnotized by Dayananda.
  

Talks_With_Sri_Aurobindo_1, #unset, #Sri Ramakrishna, #Hinduism
  Alipore Jail, the Bande Mataram was up against disastrous financial difficulties. Hence the editors wrote something very strong and the paper got suppressed.
  I started the Karmayogin some time after my second acquittal. Once I
  heard from Sister Nivedita that the Government wanted to prosecute and deport me. I wrote an article, "An Open Letter to My Countrymen". It prevented the prosecution. Soon after, I went away to Chandernagore. There
  --
  The only Ashram I have heard of in which there was great unity was
  Thakur Dayanand's. Once I wrote an article on the Avatar in the Karmayogin. Mahendra Day, one of Dayanand's disciples, seeing the article wrote to
  me: "Here is the Avatar." He was very enthusiastic about it.
  --
  SRI AUROBINDO: How could that be? I never knew that there was such a ban.
  The last prosecution against me was for two signed letters in the Karmayogin, and they were declared be non-seditious. That ban seems to be just a
  legend.

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