KARMA YOGA AND MEDITATION The idea that spiritual people are fluff-headed drones sitting around wondering where their next mystical experience is coming from is absurd. Whether this silly image comes from lazy monastics and fake mystics or from those who hope spiritual people will be too stupid or impractical to see through them and their material ways, I have no idea, but it has been around much too long and accepted by people much too intelligent to believe such mythology. That nonsense was around in Krishna’s time, so he addresses it in this sixth chapter of the Gita.
The Holy Lord said: He who performs that action which is his duty, not caring for the action’s fruit, is a renouncer and a yogi, not he without sacrificial fire and sacred rites (6:1). First, a bit of Sanskrit. Sannyasa means renunciation, and in modern times is applied to monastic life. It literally means “total casting aside.” A sannyasi(n) is a renunciate, a monk, who has totally cast aside all that which would bind him. It is not the negative rejection or giving up that characterizes monastic life or renunciation in the West. Rather it is a freeing of oneself from the ties that bind. The Hindu monk does not consider that he has sacrificed or denied himself anything. Rather, he considers that he has freed himself from that which would hinder his Self-realization. It is a joyful, liberating thing. “‘Master, you are wonderful!’ A student, taking his leave, gazed ardently at the patriarchal sage. ‘You have renounced riches and comforts to seek God and teach us wisdom!’ It was well-known that Bhaduri Mahasaya had forsaken great family wealth in his early childhood, when single-mindedly he entered the yogic path. “‘You are reversing the case!’ The saint’s face held a mild rebuke. ‘I have left a few paltry rupees, a few petty pleasures, for a cosmic empire of endless bliss. How then have I denied myself anything? I know the joy of sharing the treasure. Is that a sacrifice? The shortsighted worldly folk are verily the real renunciates! They relinquish an unparalleled divine possession for a poor handful of earthly toys!’ “I chuckled over this paradoxical view of renunciation–one which puts the cap of Croesus on any saintly beggar, whilst transforming all proud millionaires into unconscious martyrs.” Krishna is using sannyasa and sannyasi in the pure sense of a renouncer, whether monastic or non-monastic, pointing us to the interior disposition that is absolutely essential, whatever our external situation. Being a yogi, a sannyasi, is a matter of that disposition, of the right intention, in all moments of our life. Simply doing nothing is neither yoga nor sannyasa. This does not mean that the solitary or enclosed life is invalid, for the true hermit or world-renouncer is intensely active inwardly and necessarily active outwardly at least minimally for the simple subsistence of his life. That which they call renunciation, know that to be yoga. Without renouncing selfish purpose no one whatever becomes a yogi (6:2). For the sage desirous of attaining yoga, action is said to be the means. For him who has already attained yoga, tranquility is said to be the means (6:3). Karma yoga is necessary for the aspiring yogi, for the same positive kind of detachment and inner calm essential for karma yoga is also needed for proficiency in meditation. The fact is, karma yoga trains us for meditation and meditation trains us for karma yoga. In essence they are the same thing, for both are psychological in character. When he is truly attached neither to sense objects nor to actions, and has renounced all purpose (sarva sankalpa), then he is said to have attained yoga (6:4). Sarva sankalpa sannyasi–“having cast aside all sankalpa.” Sankalpa is a strong exercising, or resolution, of the will based on some desire. So here, too, we see that desire is the serpent beneath the rose, the root of the whole trouble, whatever form it takes. Introduction to The Bhagavad Gita for Awakening 1 The symbolism is not very hard to figure out (leaving aside the complex matter of assigning a symbolic meaning to every person named in the battle narrative). Kurukshetra is the personality–particularly the mind (intellect)–of the awakened seeker for higher consciousness. Such a seeker, determined to end the whirling cycle of birth and death, finds that his aspiration itself has inspired opposition from within his own mind and heart, where good and evil, truth and falsehood, ignorance and wisdom, like the Kauravas and Pandavas, have drawn themselves up in readiness for a conflict that must end in the annihilation of one side or the other. Even more daunting is the fact that much considered good is found lining up in support of negativity, and most of the Pandava side will also be blotted out in the eventual transmutation of the individual into a higher state of being itself, much as the endearing ways of infancy and childhood must be eradicated at the advent of adulthood and replaced with completely different virtues. 2 “The unreal never comes to be.” A simple statement, but a profound realization about every aspect of existence–most particularly our own existence and status. We could restate the principle this way: “That which has not always been can never come into being.” If we analyze things we will come to realize that only two things have ever been: God and us. Everything else is literally incidental. That is why the greatest monk of the Christian Church, Saint Arsenios the Great, when asked for spiritual counsel replied: “Unless you say, ‘God and I alone exist,’ you will not find God.” So when we really bear down on the issue we come to realize that Spirit alone exists: Spirit as the individual consciousness and Spirit as the Infinite Consciousness. All other things are passing appearances only. 3 AI Overview Karma yoga is the path of selfless action, where work is performed as a dedication to the Divine or service to others without attachment to results. It transforms daily tasks into meditation by increasing concentration, reducing ego-driven motives, and fostering, "non-attached attachment," or "meditation in action". Mindful Action (Meditation in Action): When practiced sincerely, work becomes a form of meditation, as it requires focus, reduces distractions, and keeps the mind from being scattered. Detachment from Results: The core principle is acting without craving the rewards of success or fearing failure, which leads to inner peace. Divine Offering: Paramahansa Yogananda taught that Karma Yoga involves acting with the consciousness that all work is an offering to God. Mental Stillness: While meditation provides stillness of mind, Karma Yoga applies that focused state to the outer world, making it a "crutch" to manage awareness in daily life. Purification of Heart: This path helps remove negative traits like greed, anger, and selfishness, preparing the practitioner for self-realization. Reduced Ego: It breaks down the identification with the limited personality. Increased Efficiency: Focus on the task rather than the outcome leads to greater productivity. Inner Balance: It balances active daily life with inner spiritual peace. K RAJARAM IRS 6326 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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