Karma Yoga: Necessity for Upliftment of Society
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Should I Trust M Y Astrologer?
Should I Trust M y Astrologer? By Dinesh S. Parakh The proper answer is, —it depends“. Make no mistake, jyotisha* (loosely translated as ”Indian astrology‘; a more accurate translation would be ”Indian divination‘) is real and it can be one of the most amazing things you will ever encounter in your life (for example, just ask anyone who has ever had an experience with a true naadi-jyotishi (a particular type of jyotisha). But it is also true that finding a properly trained jyotishi (a practitioner of jyotisha) is usually not a simple matter of searching in your local telephone book. W hy do we seek out jyotishis? The answer is simple: life can be difficult, and often we feel lost, helpless, and even hopeless. A jyotishi represents an ability to tap into a higher source of wisdom to guide our lives. W hy then does astrology have a sometimes unsavoury reputation, and why then do some astrologers so frequently get it wrong? Because the subject of jyotisha is so vast and complex, and because it touches on our most intimate natures, it is easy for unscrupulous or deluded people to take advantage of others. Everybody wants to know about their money, career, family, relationships, children, health, etc. If someone claims to be able to shed light on these things, we sometimes trust them too easily œ or we dismiss them out of hand as complete charlatans. Neither approach is helpful. The truth is that there are people of astonishing predictive ability, but it is also true that they are few and far between. -
Jnana, Bhakti and Karma Yoga in the Bhagavad Gita
Jnana, Bhakti and Karma Yoga in the Bhagavad Gita The Bhagavad Gita - written between 600 -500 BCE is sometimes referred to as the last Upanishad. As with many Yoga texts and great literature there are many possible layers of meaning. In essence it is grounded by the meditative understanding of the underlying unity of life presented in the Upanishads, and then extends this into how yoga practice, insight and living life can become one and the same. Ultimately it is a text that describes how yoga can clarify our perception of life, its purpose and its challenges, and offers guidance as to how we might understand and negotiate them. It encourages full engagement with life, and its difficulties and dilemmas are turned into the manure for potential liberation and freedom. The Bhagavad-Gita is actually a sub story contained within a huge poem/story called the Mahabharata, one of the ‘Puranas’ or epics that make up much of early Indian literature. It emphasises the importance of engagement in the world, perhaps a reaction to the tendency developing at the time in Buddhism and Vedanta to renounce worldly life in favour of personal liberation. The yoga of the Bhagavad-Gita essentially suggests that fully engaging in all aspects of life and its challenges with a clear perspective is a valid yogic path and possibly superior to meditative realisation alone. There is an implication in this emphasis that there is a potential danger for some people of using yoga practice and lifestyle to avoid difficulties in life and not engage with the world and the culture and time we find ourselves in; and/or perhaps to misunderstand that yoga practice is partly practice for something – to re-evaluate and hopefully enrich our relationship to the rest of life. -
Indian Psychology: the Connection Between Mind, Body, and the Universe
Pepperdine University Pepperdine Digital Commons Theses and Dissertations 2010 Indian psychology: the connection between mind, body, and the universe Sandeep Atwal Follow this and additional works at: https://digitalcommons.pepperdine.edu/etd Recommended Citation Atwal, Sandeep, "Indian psychology: the connection between mind, body, and the universe" (2010). Theses and Dissertations. 64. https://digitalcommons.pepperdine.edu/etd/64 This Dissertation is brought to you for free and open access by Pepperdine Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Pepperdine University Graduate School of Education and Psychology INDIAN PSYCHOLOGY: THE CONNECTION BETWEEN MIND, BODY, AND THE UNIVERSE A clinical dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Psychology by Sandeep Atwal, M.A. July, 2010 Daryl Rowe, Ph.D. – Dissertation Chairperson This clinical dissertation, written by Sandeep Atwal, M.A. under the guidance of a Faculty Committee and approved by its members, has been submitted to and accepted by the Graduate Faculty in partial fulfillment of the requirements for the degree of DOCTOR OF PSYCHOLOGY ______________________________________ Daryl Rowe, Ph.D., Chairperson ______________________________________ Joy Asamen, Ph.D. ______________________________________ Sonia Singh, -
The Concept of Bhakti-Yoga
Nayankumar J. Bhatt [Subject: English] International Journal of Vol. 2, Issue: 1, January 2014 Research in Humanities and Social Sciences ISSN:(P) 2347-5404 ISSN:(O)2320 771X The Concept of Bhakti-Yoga NAYANKUMAR JITENDRA BHATT B-402, Ayodhya Appt., Maheshnagar, Zanzarada Road, Junagadh Gujarat (India) Abstract: Bhakti-Yoga is a real, genuine search after the lord, a search beginning, continuing, and ending in love. One single moment of the madness of extreme love to God brings us eternal freedom. About Bhakti-Yoga Narada says in his explanation of the Bhakti-aphorisms, “is intense love to God.” When a man gets it, he loves all, hates none; he becomes satisfied forever. This love cannot be reduced to any earthly benefit, because so long as worldly desires last, that kind of love does not come. Bhakti is greater than Karma, because these are intended for an object in view, while Bhakti is its own fruition, its own means, and its own end. Keywords: Bhakti Yoga, God, Karma, Yoga The one great advantage of Bhakti is that it is the easiest, and the most natural way to reach the great divine end in view; its great disadvantage is that in its lower forms it oftentimes degenerates into hideous fanaticism. The fanatical crews in Hinduism, or Mohammedanism, or Christianity, have always been almost exclusively recruited from these worshippers on the lower planes of Bhakti. That singleness of attachment to a loved object, without which no genuine love can grow, is very often also the cause of the denunciation of everything else. When Bhakti has become ripe and has passed into that form which is caned the supreme, no more is there any fear of these hideous manifestations of fanaticism; that soul which is overpowered by this higher form of Bhakti is too near the God of Love to become an instrument for the diffusion of hatred. -
A) Karma – Phala – Prepsu : (Ragi) • One Who Has Predominate Desire for Result of Action for Veidica Or Laukika Karma
BHAGAVAD GITA Chapter 18 Moksa Sannyasa Yoga (Final Revelations of the Ultimate Truth) 1 Chapter 18 Moksa Sannyasa Yoga (Means of Liberation) Summary Verse 1 - 12 Verse 18 - 40 Verse 50 - 55 Verse 63 - 66 - Difference Jnana Yoga - Final Summary 3 Types of : between (Meditation) - Be my devotee 1) Jnanam – Knowledge Sannyasa + Tyaga. be my worshipper 2) Karma – Action surrender to me 3) Karta – Doer - Being established and do your duty. Verse 13 - 17 4) Buddhi – Intellect in Brahman’s 5) Drithi – will Nature he becomes 6) Sukham – Happiness free from Desire. Verse 67 - 73 Jnana Yoga Verse 56 - 62 Verse 41 - 49 - Lords concluding - 5 factors in all remarks. actions. Karma Yoga - Body, Prana, Karma Yoga (Svadharma) (Devotion) Mind, Sense Verse 74 - 78 organs, Ego + - Purified seeker who Presiding dieties. - Constantly is detached and self - Sanjayas remember Lord. controlled attains Conclusion. Moksa 2 Introduction : 1) Mahavakya – Asi Padartham 3rd Shatkam Chapter 13, 14, 15 Chapter 16, 17 Chapter 18 - Self knowledge. - Values to make mind fit - Difference between for knowledge. Sannyasa and Tyaga. 2) Subject matter of Gita Brahma Vidya Yoga Sastra - Means of preparing for - Tat Tvam Asi Brahma Vidya. - Identity of Jiva the - Karma in keeping with individual and Isvara the dharma done with Lord. proper attitude. - It includes a life of renunciation. 3 3) 2 Lifestyles for Moksa Sannyasa Karma Renunciation Activity 4) Question of Arjuna : • What is difference between Sannyasa (Renunciation) and Tyaga (Abandonment). Questions of Arjuna : Arjuna said : If it be thought by you that ‘knowledge’ is superior to ‘action’, O Janardana, why then, do you, O Kesava, engage me in this terrible action? [Chapter 3 – Verse 1] With this apparently perplexing speech you confuse, as it were, my understanding; therefore, tell me that ‘one’ way by which, I, for certain, may attain the Highest. -
Yoga in the Visnu Purana
Cleveland State University EngagedScholarship@CSU Philosophy & Comparative Religion Department Faculty Publications Philosophy & Comparative Religion Department 2017 Yoga in the Visnu Purana Sucharita Adluri Ms. Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clphil_facpub Part of the Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons How does access to this work benefit ou?y Let us know! Publisher's Statement Copyright Springer Verlag. https://link.springer.com/journal/10781 Original Citation Adluri, S. (2017). Yoga in the Visnu Purana. Journal of Indian Philosophy, 45(2), 381-402. This Article is brought to you for free and open access by the Philosophy & Comparative Religion Department at EngagedScholarship@CSU. It has been accepted for inclusion in Philosophy & Comparative Religion Department Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Yoga in the Visnu Purana Sucharita Adluri Abstract Though scholarship on diverse methods of yoga in the Indian traditions abounds, there has not been sufficient research that examines the traditions of yoga in the puranas. The present paper explores yoga articulated in the Visnu Purana (fourth century CE) and argues that what seems like a unified teaching is a com posite of an eight-limbed yoga embedded within an instruction on proto-Sämkhya. An evaluation of the key elements of yoga as developed in this text as a whole, clarifies our understanding of the emergence of yoga and its relationship to epic formulations on the one hand and to the Classical System of the Yogasiitras of Patafijali on the other. -
Tilak's View of Karma Yoga to Attain Salvation
Journal of Management (JOM) Volume 6, Issue 3, May-June 2019, pp. 154-156, Article ID: JOM_06_03_018 Available online at http://www.iaeme.com/JOM/issues.asp?JType=JOM&VType=6&IType=3 Journal Impact Factor (2019): 5.3165 (Calculated by GISI) www.jifactor.com ISSN Print: 2347-3940 and ISSN Online: 2347-3959 DOI: 10.34218/JOM.6.3.2019.018 © IAEME Publication TILAK’S VIEW OF KARMA YOGA TO ATTAIN SALVATION: AN ANALYSIS Dr. Hitesh Chandra Kalita HOD &Associate Professor in Philosophy MNC BalikaMahavidyalaya, Nalbari, Assam, India ABSTRACT The paper proposes to present and elaborate and critically analyze the main concept of Tilak’s view of karma yoga to attain the knowledge of salvation or ultimate goal. Karma yoga is simply the way of desireless or self-based action through the help of knowledge from jnana yoga and bhakti yoga. That knowledge is only sufficient for salvation. His karma yoga based interpretation of the is called Gita Rahasya. Keywords: Tilak, Karma Yoga and Salvation. Cite this Article: Dr. Hitesh Chandra Kalita, Tilak’s view of Karma Yoga to Attain Salvation: An Analysis, Journal of Management (JOM), 6 (3), 2019, pp. 140-149. http://www.iaeme.com/JOM/issues.asp?JType=JOM&VType=6&IType=3 1. INTRODUCTION Lokamanya Bal Gangadhar Tilak’s (1856-1920) wrote the Gita Rahasya as the interpretation of the Gita in the Mandalay Jail in March, 1911. He was a mainly freedom fighter, philosopher, social reformer and humanitarian. Its scientific philosophy finds that philosophy brings a necessary harmony between the theory of Parabrahman and its spontaneous practice. -
What Is Causal Body (Karana Sarira)?
VEDANTA CONCEPTS Sarada Cottage Cedar Rapids July 9, 2017 Peace Chanting (ShAnti PAtha) Sanskrit Transliteration Meaning ॐ गु셁땍यो नमः हरी ओम ्। Om Gurubhyo Namah Hari Om | Salutations to the Guru. सह नाववतु । Saha Nau-Avatu | May God Protect us Both, सह नौ भुन啍तु । Saha Nau Bhunaktu | May God Nourish us Both, सह वीयं करवावहै । Saha Viiryam Karavaavahai| May we Work Together तेजस्वव नावधीतमवतु मा Tejasvi Nau-Adhiitam-Astu Maa with Energy and Vigour, वव饍ववषावहै । Vidvissaavahai | May our Study be ॐ शास््तः शास््तः शास््तः । Om Shaantih Shaantih Enlightening and not give हरी ओम ्॥ Shaantih | Hari Om || rise to Hostility Om, Peace, Peace, Peace. Salutations to the Lord. Our Quest Goal: Eternal Happiness End of All Sufferings Transcending Birth & Death Problem: Fleeting Happiness Endless Suffering Cycle of Birth & Death 3 Vedanta - Introduction Definition: Veda = Knowledge, Anta = End End of Vedas Culmination or Essence of Vedas Leads to God (Truth) Realization Truth: Never changes; beyond Time-Space-Causation Is One Is Beneficial Transforms us Leads from Truth Speaking-> Truth Seeking-> Truth Seeing 4 Vedantic Solution To Our Quest Our Quest: Vedantic Solution: Goal: Cause of Problem: Ignorance (avidyA) of our Real Eternal Happiness Nature End of All Sufferings Attachment (ragah, sangah) to fleeting Objects & Relations Transcending Birth & Death Problem: Remedy: Fleeting Happiness Intense Spiritual Practice (sadhana) Endless Suffering Liberation (mukti/moksha) Cycle of Birth & Death IdentificationIdentification && -
The Maya and Karma Conundrum
THE MAYA AND KARMA CONUNDRUM Dwai Lahiri As has become a norm (or so it seems) these days, my Sunday mornings are spent driving up to my Tai Chi teacher’s home with my friend Evgeny for semi-private lessons. We have been learning some interesting and mind-expanding Tai Chi Exercises. Besides learning individual forms we have been delving deeper into two-person practices (Tai Chi exercises that can be seen as viewed as Martial sequences to the onlooker, but really are energetic exercises). These have been very helpful and thought-provoking (besides the constant re- adjustment of what corporeal reality is really for me). Anyhow, before I digress further, let me also state that Evgeny has been taking Yoga lessons from an Indian Yogi (from Chennai) called Yogi Ram. Yogi Ram teaches in the Siddha school (which is said to have common roots as that of Babaji’s Kriya Yoga). So, my earnest friend has been learning about both Tai Chi and Yoga. In course of our discussions (which we inevitably have during the half-hour drive each way), we came upon the topic of Karma, Maya and Tao/Brahman. Now, the reader needs to beware that neither of us are in anyway masterful authorities on these subjects, but are merely humble students in the path of Brahman and Tao. In any case, let me proceed with a brief description of our discussion and subsequent questions/doubts that arose. Perhaps one of our Medhavis will be able to shed some light? Evgeny said that the Yogi told him about Paschimottasana and how it supposedly burns Karma and aids in freeing the practitioner from the clutches of the Karmic cycle. -
Sandhyavandanam
samskaaram.com SandhyAvandanam What? “sandhyAvandanam” is a “nitya karmA”, a daily obligatory duty of the dwijas. (those who wear the sacred thread) “sandhyA” means ‘twilight’ and “vandanam” means ‘worship’. sandhyAvandanam is the worship performed at dawn and dusk to the supreme Lord who is the indweller of the disc of the sun. The meditative repetition of the gAyatri mantrA and the offerings of water called “arghyam” are central to the “sandhyAvandanam” procedure. “vEda mAtA gAyatree” The word “gAyatree” has its origin in the Sanskrit phrase “gAyantam trAyatE iti” which means that mantra which rescues the chanter from all adverse situations that may lead to mortality. gAyatree mantra finds its place in rig Veda samhitA 3. 62. 10. gAyatri is the mother of vEdAs. gAyatri mantrA is the most powerful mantra. She is called tripAda gAyatri having three sections of 8 syllables each. (“tatsavitu:” to “prachOdayAt”). The “taittriya AranyakA” 2.10 and 2.11 describes about the pancha maha yagya and sandhyAvandanam to be performed by a dvija. It also specifies that the praNava mantrA “Om” and the 3 mahAvyAhrutIs, “bhoo:, bhuva: and suva:” be always recited before the “gAyatri mantrA”. So the mantrA took the most powerful form as follows: The gAyatree mantrA is initiated by a brahman priest/pandit during the “upanayana samskArA”. The mantrA is given below for reference only. ॐ भभू ुव॒: सुव॑ : । तस॑िव॒तुवरे॓यं॒ भगो ॑ दे॒वय॑ धीमिह । िधयो॒ यो न॑ : चो॒दया॓त् ॥ Om bhoor bhuvah suvah, tatsavitur varENyam, bhargO dEvasya dheemahi, dhiyO yO nah prachOdayAt. We meditate upon the effulgence of that adorable supreme divine reality, the source of the physical, the astral and the heavenly 7-10-2021 07:41:26 PM 2 samskaaram.com spheres of existence. -
Karma Yoga, Its Origins, Fundamentals and Seven Life Constructs
International Journal of Hinduism & Philosophy (IJHP) November 2019 Karma yoga, its origins, fundamentals and seven life constructs Dr. Palto Datta Centre for Business & Economic Research (CBER), UK Mark T Jones Centre for Innovative Leadership Navigation (CILN), UK Karma yoga is both simple and complex at the same time and as such requires a measured and reflective response. This paper in exploring the origins and fundamentals of karma yoga has sought to present interpretations in a clear and sattvic manner, synthesising key elements into seven life constructs. Karma yoga is revealed to have an eternal relevance, one that benefits from intimate knowledge of the Bhagavad Gita. By drawing on respected texts and commentaries it has striven to elucidate certain sacred teachings and give them meaning so that they become a guide for daily living. Keywords Purpose The purpose of this study is to gain an understanding of the concept of Karma yoga and its Altruism, place in the Bhagavad Gita and how this philosophical thought can influence people’s Bhagavad Gita, conduct and mindset. The study focuses on identifying the various dimensions of karma Karma yoga, yoga, with special reference to Niskarma yoga and the life constructs drawn from it. Karma yogi, Design/methodology Niskama Karma The study has employed a qualitative research methodology. To achieve the study objectives, yoga, and identify the various constructs of the Niskama Karma yoga, the study used content Service analysis of three main texts authored by Swami Vivekananda, Mohandas Karamchand conscious ness Gandhi, Swami Chinmayananda as a source of reference and extensive literature review on various scholarly journal articles and relevant books that discussed extensively the concept of Karma Yoga, Niskarma Yoga and relevant key areas of the study. -
Nitya Karma Or Daily Duty
Satsanga with Sri Swami Viditatmananda Saraswati Arsha Vidya Gurukulam NITYA-KARMA, OBLIGATORY DUTIES िनािन - अकरण े ूवायसाधनािन सावनादीिन॥ nityāni - akaraṇe pratyavāyasādhanāni sandhyāvandanādīni. Daily rites, such as the sandhyāvandana the non-performance of which causes harm, are called nitya-karma [Vedāntasāra, 9]. Nitya-karma are daily obligatory duties described as sandhyāvandanādini, such as sandhyāvanda. Typically, a person worships three times a day at particular times called sandhya. Sandhya means sandhi or the time when there is a joining or transition in the hours of the day or night. Such times are considered to be auspicious for prayers. There is a morning sandhya or prāta-sandhya, when there is a transition from night to the dawning of day. There is an evening sandhya, the sāyam-sandhyā, when there is a transition from day to night. Then there is the noon sandhya called madhya- sandhya, when the sun is at its zenith, and it is the period of transition when the first half of the day ends and the second half begins. Prāta, madhyan, and sāyam are thus three times of ‘joining’, which are considered to be auspicious times for the performance of prayers. Typically, a boy is initiated into the ritual of the sandhyāvandanam, which consists of making certain offerings, prayers, and chanting the gāyatrī-mantra. A human being is born with three kinds of debts The concept of nitya-karma comes from a sense of obligation. This concept was mentioned at the beginning of this text when it was said that even at birth we enjoy various privileges.