does saMkalpa violate karmayoga?

[Guest guest]

OM

GURUR BRAHMA GURUR VISNU GURUR DEVO MAHESHVARAH

GURUH SAKSHAT PARAM BRAHM TASMAI SRI GURVE NAMAH

OM NAMAH SIVAYA

OM NAMAH SIVANANDAYA

 

Blessed Self,

A similar story goes, as i read it someplace:

"Desire laughs at the aspirant conquering desire, and says -

conquering desire is itself a desire"

Sri Swami Venkatesanandaji maharaj has illustrated this in

very clear terms in his booklet:

LIVING AT THE FEET OF GURUDEV IN THE ASHRAM

http://www.dlsmd.org/teachings/teachingsmain.htm

and explains how Sri Swami Sivanandaji Maharaj renounced

renunciation itself. This simple article answered those

questions, it is even more complete because Sri Swami

Venkatesanandaji tells about incidents from the day-to-day

life at the ashram, at a time he himself had not taken

sanyasa and from his observations as a simple young

aspirant.

 

Sri Sri Ramakrishna Parmahansaji also asked "Naren" if he

only cared about his salvation?

 

Sri Neem Karoli Babaji has said, "Even if you desire a

breath at the time of death you shall come back"

 

I am bewildered by this huge task because there are

Vasanas, desires, Sanchit Karmas, the concious and the sub

concious mind.

 

It is extremely difficult (for me) to do an iota of

selfless service, somewhere there is hidden some

anticipation of reward, sooner or later I see it.

Observing thoughts - personal thoughts, you may call

it "thinking out of the box" is in my case not pleasant at

all.....

 

Pranam

OM

 

 

 

>

> namaste.

>

> In many of our daily chantings of stotrA-s and in our

> daily pUjA, we do saMkalpa in words to the effect

> ".. phala puruShArtha sithyarthe jape viniygaH..." to

> attain the puruShArthA-s, we do japa...

>

> My question is: is saMkalpa opposed to karmayoga? karma

> yoga is when you do not anticipate the results of the

> action, i.e. when you perform the action for the action's

> sake with no interest in the result. But when we do

saMkalpa,

> the result is anticipated. I see a difference in the

outlook

> here. Can the learned members explain?

>

> Regards

> Gummuluru Murthy

> -------------------------

---------

>

>

>

>

>

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[Guest guest]

namaste.

 

In many of our daily chantings of stotrA-s and in our

daily pUjA, we do saMkalpa in words to the effect

".. phala puruShArtha sithyarthe jape viniygaH..." to

attain the puruShArthA-s, we do japa...

 

My question is: is saMkalpa opposed to karmayoga? karma

yoga is when you do not anticipate the results of the

action, i.e. when you perform the action for the action's

sake with no interest in the result. But when we do saMkalpa,

the result is anticipated. I see a difference in the outlook

here. Can the learned members explain?

 

Regards

Gummuluru Murthy

-

[Guest guest]

Namaste,

 

The sankalpa of karma-yoga itself is the remedy for

any 'violation'!

 

'svakarmaNaa tam abhyarchya siddhiM vindati maanavaH .' [Gita 18:46]

 

"..worshipping Him with the performance of his own duty does man

attain perfection."

 

One of the best articles I have come across is:

 

http://sivanandadlshq.org/download/mind.htm#_VPID_18

 

Chapter 15

Sankalpa

 

The Operation Of Thought

There is the spiritual life in God. This is what relates us to the

Infinite. You get everything in Brahman, as He is self-contained and

Paripurna (all-full). All your wants and desires are satisfied there.

There is then the physical life. This it is that connects us with the

universe around us. The thought-life connects the one with the other.

It is this that plays between the two.

We have the power within us to open or close ourselves to the divine

inflow exactly as we choose. This we have through the power of mind,

through the operation of thought. If you are Rajasic, you are far

from God. You have shut yourself up from God. If you are Sattvic, you

open yourself to the divine inflow.

The sacred Ganga takes its origin in Gangotri (Himalayas) and runs

perennially towards Ganga Sagar. Similarly, thought-currents take

their origin from the bed of Samskaras (impressions) in the mind,

wherein are imbedded the Vasanas (latent subtle desires), and flow

incessantly towards the objects both in waking state and dream. Even

a railway engine is sent to the engine-shed for rest when the wheels

become overhot. But, this mysterious engine of mind goes on thinking

without a moment's rest. The expansion of this mind alone is

Sankalpa; and, Sankalpa, through its power of differentiation,

generates this universe.

Ajnanins have fickle minds with a great deal of fluctuation and

myriads of Sankalpas. Their minds ever vacillate through Sankalpas.

But, Jnanins will be free from Sankalpas. They will be ever resting

in their Atmic Jnana (Jnana-Svarupa) which gives the highest

satisfaction (Tripti) and Supreme Peace (Parama Santi).

Sankalpa Only Is Samsara

When Sankalpa increases prodigiously, it is in no way beneficial. It

is for evil only. The cause of bondage is Sankalpa. It is all the

Sankalpas and Vasanas which you generate that enmesh you as in a

nest. You become subject to bondage through your own Sankalpas and

Vasanas like a silk-worm in its cocoon. Sankalpa of the mind itself

is pain. Its absence is Brahmic bliss. Sankalpa only is Samsara; its

destruction is Moksha.

It is the Sankalpa of the mind that brings about this world with all

its moving and fixed creatures. The poisonous tree of the great

Maya's illusion flourishes more and more out of the seed of the

mind's modifications, full of Sankalpa, in the soil of the variegated

enjoyments of the world.

Maya is a big poisonous tree. Trishnas and Vasanas water the tree of

Mayaic illusion. Karmas are the fruits. Lust, anger, greed, etc., are

the sprouts. Sattva, Rajas and Tamas are the buds. Indriyas are the

twigs. Ahankara is the trunk. Raga and Dvesha are the two main

branches. Various sensual objects are the leaves.

The individualised mind, which is full of Avidya and is all-

pervading, though existing in name, has no form, either external or

internal, like the Akasa permeating all space. The mere manifestation

in all objects of (seeming) reality is the mind. Wherever there is

Sankalpa, there does the mind exist.

The origin and the dissolution of this universe, which is nothing but

a mode of consciousness, take place with the complete origination and

destruction of the Sankalpas of the mind. Realisation of Brahman can

be effected through the mind alone after abandoning its Sankalpas and

Vikalpas. You should root out Sankalpa as completely as possible.

This destruction of Sankalpa should be intelligently practised.

Annihilation Of Sankalpas Constitutes Moksha

You may perform Tapas for myriads of years; you may be able to travel

at once through the three worlds; but, never will you be able to

reach the stainless MOKSHA, except through the firm path of

annihilation of Sankalpas. Therefore, endeavour to destroy this

Sankalpa and, thereby, attain Brahmic bliss which is devoid of pains

and heterogeneity.

It is only Sankalpa of the mind destroyed beyond resurrection that

constitutes the immaculate Brahmic seat. Why can you not contemplate

silently and secretly in your heart upon the destruction of this

Sankalpa? Then it will so betide that even the throne of an emperor,

who sways his sceptre over the whole earth, will be regarded by you

as but a paltry bauble.

Remain without Sankalpa-Vikalpa and Dvaita-Bhavana (idea and feeling

of duality). Divest yourself of all Sankalpas and be a Nirvikalpa.

This is Brahma-Nishtha or Advaita-Nishtha. Strive hard to get this

state. You will be then in perfect peace and joy.

The Svabhava Of Manas

The mind can very easily think of worldly objects. It is its

Svabhava. Thoughts generally flow with ease towards objects. Mental

energy will readily flow in that direction. The mental force can

easily flow in the old grooves and avenues of mundane thoughts. It

finds it extremely difficult to think of God. It is an uphill work

for a Samsaric mind of Vyavahara. The difficulty in weaning the mind

from objects and fixing it on God is the same as in making the Ganga

flow towards Badri Narayan instead of its natural flow towards Ganga

Sagar. It is like rowing against the current of the Yamuna. Still,

through strenuous efforts and Tyaga it must be trained to flow

towards God, much against its will, if you want to free yourself from

birth and death. There is no other go if you want to escape from

worldly miseries and tribulations.

How To Destroy Sankalpa

Destroy the stains of Sankalpa or the cloud of Sankalpa through the

power of discrimination and constant efforts and be drowned in the

ocean of Brahmic bliss with spiritual illumination. When you try to

bury your shadow in the earth, it always comes out. Similarly, when

you try to destroy the Sankalpas through Viveka-Vritti, they will

come out again and again. Withdraw the mind from the objects and act

according to your Guru's instructions. Purify the mind and fix it on

the Akasa of the heart (Infinite Brahman). The mind will be destroyed

in course of time. Be sure of this.

Do not for a moment contemplate upon the things of the universe. You

need not exert yourself too much to rid yourself of this Sankalpa.

With the checking of all thoughts, one's mind will perish. To crush a

full-blown flower in one's hand requires a little effort, but even

that little effort is not needed to do away with Sanklpa. Sankalpa is

destroyed with the control of thoughts. Having firmly annihilated the

external Sankalpa through the internal one and having destroyed the

impure mind through the pure one, rest firmly in your Atma-Jnana.

When you are firmly established in the idea that the world is unreal,

Vikshepa (through names and forms) and Sphurana of Sankalpa

(thoughts) will slowly vanish. Repeat constantly the formula, "Brahma

Satyam Jaganmithya Jivo Brahmaiva Naaparah" (Brahman alone is real.

World is unreal. Jiva is identical with Brahman). You will gain

immense strength and peace of mind through the repetition.

Having freed yourself from all desires for the visible objects before

you and having made your impure mind firm and steady through your

pure mind, eradicate all the Sanklpas that arise in the mind. Now,

this mind, which arises through Sankalpas, perishes through it alone

like a flame of fire which, though fanned by the wind, is yet

extinguishable by the same.

The State Of Nissankalpa

With the extinction of the base Sankalpas, there is the extinction of

Avidya and its effect, mind. Sankalpa is pain. Nissankalpa is all

bliss. Sit alone in a solitary room. Close the eyes. Watch the mind

and destroy the Vrittis one by one by continuous, energetic efforts.

Asamprajnata Samadhi will ensue.

If, with the extinction of the pain-producing Sankalpas, the mind

also is destroyed, then will the thick frost of Moha (delusion)

affecting you from remote periods dissipate itself. Then, like an

unobscured sky in the autumnal season, Brahman alone will shine

resplendent, blissful, imperishable, non-dual, formless and without

birth and death.

When your thoughts, which are now dispersed, shall be collected

together and you will remain in a state of repose, then the eternally

happy Atman will shine forth as the reflection of the sun is seen in

a clear surface of water. Peace is not in money, woman or eating.

When the mind becomes desireless and thoughtless, Atman shines and

sheds forth eternal bliss and peace. Why do you search in vain for

happiness in objects outside? Search within for bliss in the

subjective, Sat-Chit-Ananda Amrita Atman.

 

 

 

 

Regards,

s.

 

 

 

advaitin, Gummuluru Murthy <gmurthy@m...> wrote:

>

> namaste.

>

>

> My question is: is saMkalpa opposed to karmayoga? karma

> yoga is when you do not anticipate the results of the

> action, i.e. when you perform the action for the action's

> sake with no interest in the result. But when we do saMkalpa,

> the result is anticipated. I see a difference in the outlook

> here.

[Guest guest]

Namaste

 

Goal and Result are two different things. Nowhere it is said that one should not

have a goal.

As a matter of fact, one cannot function without setting a formal or informal

goal. That only

give the direction for action. Sankalpa is setting the goal for action. As

Krishna says in Gita

one should do the karma and accept whatever result comes as divine prasada. One

can expect a

result, but accept whatever is the result even if it is contrary to the

expectations. So

sankalpa and karma yoga do not contradict each other.

 

S.Chandran

 

Gummuluru Murthy wrote:

>

> My question is: is saMkalpa opposed to karmayoga?

> -

>

[Guest guest]

>>

My question is: is saMkalpa opposed to karmayoga? karma

yoga is when you do not anticipate the results of the

action, i.e. when you perform the action for the action's

sake with no interest in the result. But when we do saMkalpa,

the result is anticipated. I see a difference in the outlook

here. Can the learned members explain?

>>

 

yatkaroshhi yadashnaasi yaj{}juhoshhi dadaasi yat.h .

yattapasyasi kaunteya tatkurushhva madarpaNam.h .. Gita 9.27..

 

O Son of Kunti, whatever you do, whatever yo eat, whatever sacrifices

you perform, whatever you give, and whatever austerities you

undertake - make them an offering to Me.

 

I guess if the act of japa including the sankapla within the japa is

dedicated mentally to God then we will be following the above

directives from Lord Krishna.

 

Sundar Rajan

 

In the next sloka, Lord Krishna speaks about the results of this kind

of worship:

 

shubhaashubhaphalairevaM mokshyase karmabandhanaiH .

sa.nnyaasayogayuk{}taatmaa vimuk{}to maamupaishhyasi ..9.28..

 

Thus you will become free from actions which are by nature bondages

(and) are productive of good and bad results. Having your mind

purified by the yoga of sannyasa (and) becoming free, you will attain

Me.

[Guest guest]

advaitin, "Sundar Rajan" <sundar_rajan@h...> wrote:

> >>

> My question is: is saMkalpa opposed to karmayoga? karma

> yoga is when you do not anticipate the results of the

> action, i.e. when you perform the action for the action's

> sake with no interest in the result. >

After I posted my previous message

advaitin/message/9332, I noticed

something else. Again the learned members can correct me. I don't

believe Karma Yoga is just performing actions for actions sake with

no interest in the result. There is an additional step.

 

Karma Yoga (I believe) is a way of perfoming actions which produces

no bondage (why - because bondage results in future births) AND

performing the action results in

chitta suddhi (purification of mind which in turns helps in our

ultimate goal).

 

"A person should dedicate their actions and their fruits to God AND

discharge their duties without hankering for the results. This means

of performing actions but escaping bondage is called Karma-Yoga"

 

Sundar Rajan

[Guest guest]

Namaste,

 

This is a brief excursion into the realm of 'sa.nkalpa':

 

 

"Whenever we begin ritual prayers, puja, we make a sankalpa –

the sixteen good things which we ask for, the gifts we hope to get

from God. They are:

 

1 kshema or well-being,

2 sthairya or stability,

3 dhairya or strength,

4 veerya or valour,

5 vijaya or victory,

6 ayu or longevity,

7 arogya or health,

8 aishwarya or wealth,

9 dharma, artha, karma, moksha -- the four purusharthas,

10 ishta kamya siddhi or fulfilment of desires,

11 samastha mangala or auspiciousness,

12 samastha duritha upasanthi or removal of difficulties,

13 puthra pouthra abhivriddhi or growth of the vamsa and lastly,

14 the satisfaction of the God for whom we are doing the puja.

Two more are added,

15 gnana and

16 vairagya.

 

Sixteen gifts in all."

 

Sri Chandrasekharendra Saraswati [1895-1994]

 

 

 

 

Regards,

 

s.

 

advaitin, "Sundar Rajan" <sundar_rajan@h...> wrote:

> advaitin, "Sundar Rajan" <sundar_rajan@h...> wrote:

> > >>

>

[Guest guest]

namaste.

 

Many thanks to shri Sundarrajanji for putting the meaning

of karma yoga in proper perspective. I admit that, in my

original post, I have used the words a bit loosely when

referring to karma-yoga. My thanks also to shri schandran,

shri Kartik and to shri sunder for the elaborations. I

appreciate fully the views expressed.

 

Now, some further thoughts on this: This means then,

 

1. the bondage associated with karma (action) is not in the

action itself but with the mind-set associated with the

actions, whether it is with what we call nitya-karma,

naimittika karma or kAmya karma.

 

2. The reverse side of this coin is: simply because a karma

is prescribed even by such a great authority as the vedA-s,

it does not follow that it does not have the effect of

bondage. It (the action, the sankalpa) does constitute a

block on the way to moksha. Even good karmA-s (like stotra

japa) done mechanically as prescribed (and without detachment

to the fruits) causes bondage.

 

3. BhagavadgItA way of doing all actions as bhagavadArpaNam is

certainly the highest way of performing actions.

 

The origin of any action is sankalpa. The thought has to arise

in the mind. Why not interpret the purpose of sankalpa as

lokakalyAnArtham, i.e. for the betterment of the jagat?

 

What is this jagat? I have, in various contexts, put forward

the view that the jagat evolves out of us as we get into the

wake-up state, gets sustained by us in the wake-up state,

and dissolves back into us as we go to deep-sleep (I am still

waiting for comments shooting down this particular thinking).

While we are in deep-sleep, there is no jagat for us. However,

during this deep-sleep, our ignorance is in its seed-form.

As we wake up, the jagat evolves out of this seed of ignorance.

This evolved jagat can be

 

(a) of names and forms. And in addition to these names and forms,

there could be our likes and dislikes (pairs of opposites) also

evolving out of that seed of ignorance.

 

(b) or this jagat can be of names and forms with firm

knowledge in us that these names and forms are only brahman.

 

© or it could be unitary (jagat, by its root word is that

which keeps changing). This unitary state is equivalent to

seeing unitary brahman and nothing else.

 

So, when we do sankalpa (during stotra or japa), the words

to the effect "mama caturvidha phalapuruShArtha sitthyarthe

jape viniyogaH" may be taken to mean lokakalyANArtham

(for the betterment of the jagat), for betterment of this

jagat that is evolving out of us during the wake-up state.

 

I would be most grateful for any comments, shooting down of

this particular thinking, etc.

 

Regards

Gummuluru Murthy

--------------------------------

[Guest guest]

OM

GURUR BRAHMA GURUR VISNU GURUR DEVO MAHESHVARAH

GURURH SAKSHAT PARAM BRAHM TASMAI SRI GURVE NAMAH

OM NAMAH SIVAYA

OM NAMAH SIVANANDAYA

 

Blessed Self,

If you need the answers to these questions, please read:

Sadhana The Spiritual Way

by

Sri Swami Krishnananda

General Secretary, The Divine Life Society

Sivananda Ashram, Rishikesh, India

http://www.swami-krishnananda.org/sadh_00.html

The Divine Life Society has done a GREAT service to

mankind, they PRACTISE ALL THEY PREACH, DESSIMINATION OF

sPIRITUAL kNOWLEDGE, using the most effective and efficient

medium - THE INTERNET, remember, these books are their sole

source of "income". Every branch is making selfless service

and are "hand-to-mouth" - Miracle of Miracles!!!

Pranam

OM

Pranam

OM

 

>

>

> namaste.

>

> Many thanks to shri Sundarrajanji for putting the meaning

> of karma yoga in proper perspective. I admit that, in my

> original post, I have used the words a bit loosely when

> referring to karma-yoga. My thanks also to shri schandran,

> shri Kartik and to shri sunder for the elaborations. I

> appreciate fully the views expressed.

>

> Now, some further thoughts on this: This means then,

>

> 1. the bondage associated with karma (action) is not in

the

> action itself but with the mind-set associated with

the

> actions, whether it is with what we call nitya-karma,

> naimittika karma or kAmya karma.

>

> 2. The reverse side of this coin is: simply because a

karma

> is prescribed even by such a great authority as the

vedA-s,

> it does not follow that it does not have the effect of

> bondage. It (the action, the sankalpa) does constitute

a

> block on the way to moksha. Even good karmA-s (like

stotra

> japa) done mechanically as prescribed (and without

detachment

> to the fruits) causes bondage.

>

> 3. BhagavadgItA way of doing all actions as

bhagavadArpaNam is

> certainly the highest way of performing actions.

>

> The origin of any action is sankalpa. The thought has

to arise

> in the mind. Why not interpret the purpose of sankalpa

as

> lokakalyAnArtham, i.e. for the betterment of the

jagat?

>

> What is this jagat? I have, in various contexts, put

forward

> the view that the jagat evolves out of us as we get

into the

> wake-up state, gets sustained by us in the wake-up

state,

> and dissolves back into us as we go to deep-sleep (I

am still

> waiting for comments shooting down this particular

thinking).

> While we are in deep-sleep, there is no jagat for us.

However,

> during this deep-sleep, our ignorance is in its seed-

form.

> As we wake up, the jagat evolves out of this seed of

ignorance.

> This evolved jagat can be

>

> (a) of names and forms. And in addition to these names

and forms,

> there could be our likes and dislikes (pairs of

opposites) also

> evolving out of that seed of ignorance.

>

> (b) or this jagat can be of names and forms with firm

> knowledge in us that these names and forms are only

brahman.

>

> © or it could be unitary (jagat, by its root word is

that

> which keeps changing). This unitary state is

equivalent to

> seeing unitary brahman and nothing else.

>

> So, when we do sankalpa (during stotra or japa), the

words

> to the effect "mama caturvidha phalapuruShArtha

sitthyarthe

> jape viniyogaH" may be taken to mean lokakalyANArtham

> (for the betterment of the jagat), for betterment of

this

> jagat that is evolving out of us during the wake-up

state.

>

> I would be most grateful for any comments, shooting down

of

> this particular thinking, etc.

>

> Regards

> Gummuluru Murthy

> -------------------------

-------

>

Discussion of Shankara's Advaita Vedanta Philosophy of

nonseparablity of Atman and

Brahman.

> Advaitin List Archives available at:

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> Please Note the New Changes at the Mail Server

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