Karma yoga

[Guest guest]

SAGE AND SAMSARA<br><br>"Without the performance

of obligatory actions, no one can attain the stage

of non-desire (naishkarmya), which the Yogin

rejoices. It is absolute stupidity to expect anyone to

reach this end by neglecting his obligations. No one

discards a boat if he has to cross the river. If one must

appease hunger, he must have his food cooked either by

himself or by others. So long as there is no freedom from

desire, there is action, but when contentment arises all

desires spontaneously disappear. Those who aim at final

liberation should not turn from their duties. It is not

possible for one to perform actions or to<br>abandon them

at will. To talk of relinquishing actions is to talk

nonsense, because however much one may wish, one cannot

abandon them. So long as there are natural conditions

(prakriti), actions are being done, because all actions are

subject to the three qualities (gunas)and are being done

involuntarily. Mere wish to abandon obligatory actions is not

going to alter the tendencies of the senses.<br><br>If

you said you would do nothing, will your ears cease

to hear or the eyes fail to see, will the nose lose

its function, will breathing be stopped, or will the

mind become free from all ideas? Will hunger and

thirst disappear? Will the cycle of sleep and waking

stop? Will feet refuse to move and above all, will you

be free from the chain of life and death? If all

this cannot stop, then what is it that you would have

abandoned? It is futile to believe that one can take up or

throw away actions. A man sitting in a carriage moves

because he is in the carriage, though he may be himself

motionless. A dry and insentient leaf moves in the sky

because it is wafted up by the wind. Even a disinterested

person performs actions by the force of nature and by

the tendencies of the organs of action. So long as

one is linked with nature (prakriti), his abandonment

of actions is impossible. To talk otherwise is to

show futile

obstinacy...."<br><br>DHYANESHWARI<br><br>contd....

[Guest guest]

"I shall tell you the characteristics of a man

who has gone beyond all desires. He is steadfast in

heart and absorbed in Brahman and outwardly pursues the

normal worldly activities of life. He does not direct

his senses towards anything; he is not afraid of the

objects of senses and he does not omit to perform any

obligatory action as a duty. He does not obstruct the senses

while doing actions; yet he is not controlled by the

tides of these senses. He is not obsessed by desires.

Nor is he tainted by the blackness of delusion, just

as the lotus in water does not get wet.<br><br>A

Sage living in this world appears like everybody else,

just as the orb of the sun reflected in water appears

like the sun, even though no sun is there in reality.

Because he appears like one of the common crowd, you must

not assess his spiritual worth accordingly. Recognize

him to be free (mukta) who shows these

characteristics and who has put himself beyond the snares of

desire. Such a Yogin is worthy of universal respect. I

ask you to set him up as your model. Control your

mind; be firm in your heart; then let the senses freely

perform their actions.<br><br>I repeat that it is not

possible in life to remain free from actions and,

therefore, actions have to be performed. Those that are

prohibited by the Shastras must be eschewed. Do everything

which is opportune and proper, but without motive for

any of the results. There is a special characteristic

of such action; being free from desires,it leads a

man to liberation. Whosoever performs with care his

own duties arising in his own condition of life

certainly reaches liberation by his action.<br><br>To

perform one's duties properly is in itself the highest

offering. Those who pursue this path are not touched by

sin. It is only when one's duties are neglected and

one is inclined to do erroneous acts that one is

caught in the cycle of life and death. The performance

of one's duty is in itself the highest sacrifice

(yajna) and the man who is devoted to such sacrifice is

free from all bonds. The world is tied up by actions.

He who allows himself to be drawn into this snare of

delusion (maya) is bound to fail to give daily

offerings."<br><br>DHYANESHWARI<br>-----------------------------<br>Sadhaks?

Being "in the world not of the world" seems to

require constant attention .. doesn't it? Kinda like the

practice of meditation .. need to be gently vigilant.. Any

thoughts on this? <br><br>UMA

[Guest guest]

Its nice to read such wonderful and ennlightening

message . Yes to be Karma Yogi u dont need to be dressed

like a Yogi . There are people who have reached the

pinacle of truth with thier knoledge of the self and yet

remain so simple.<br><br>As Swamiji Says one has to be

like a Swan in the Water. One has to be in water yet

the water doesnt wet the Swan. So be in this MAYA and

dont get entangled int this. I hope I have not bored

anyone with my message.<br><br>Subrahmanyam

[Guest guest]

Blessed Self, Uma<br><br>You are exactly correct

in your assertion that being 'in the world not of

the world' requires constant attention. <br><br>The

mind and ego are lazy and devious.The aspirant does

have to remain vigilant to the tricks of the ego that

are intended to entice the aspirant off the spiritual

path and away from sadhana. In addition, the aspirant

must develop an all-consuming desire for Brahman, an

unstoppable will to come to Brahman and an iron discipline to

stick to the practices that lead to Brahman.<br><br>The

spiritual path has often been likened to walking along the

razor's edge -- it is easy to slip off and it is easy to

injure oneself if the devotion, desire, will, awareness,

detachment and discipline are not there. Moreover, this

'razor's edge' is neverending. The aspirant must

constantly watch his/her mind and ego making sure that they

are in tune with the spiritual yearnings. This must

be done all day, every day, year after year, life

after life until the aspirant merges into

Brahman.<br><br><br>Gayatri Mantra<br><br>OM bhur bhuvah swah, tat savitur

varenyam<br>Bhargo devasya dheemahi, dhiyo yo nah

prachodayat.<br><br>We meditate on that Ishwara's glory, Who has created

the universe, Who is fit to be worshipped, Who is the

embodiment of Knowledge and Light, Who is the remover of all

sins and ignorance. May He enlighten our

intellects.<br><br>Omprem <br> 

[Guest guest]

Dear Subranmanyam<br><br>A fellow sadhaks

thoughts are never boring. Satsangh is about sharing and

learning and support. <br><br>Please tell us a little more

about your personal experiences with your guru. Also do

share a little about Mano yoga and its basic

principles. Those who are specifically trained to teach

meditation have the advantage of a having a wide basedc

knowledge so as to meet the needs of a variety of students

and their temperaments. I'm sure there is plenty we

can all learn from you too.<br><br>A little

introduction will be a welcome addition to sadhaks available

rescources. One never knows when one feels called to

participate in certain programs. Is it a mantra based or

pranayam based meditation technique? or both? Is hatha

yoga recommended as part of the program?

<br><br>Ultimately it is the resonance between the guru and student

that makes all the difference. But in these days of

multiple choices of paths it is nice to know some of the

differences/similarities.<br><br>Thanks so much..<br><br>Peace and

love<br><br>Tat twam

Asi<br>UMA

[Guest guest]

"... the aspirant must develop an all-consuming

desire for Brahman, an unstoppable will to come to

Brahman and an iron discipline to stick to the practices

that lead to Brahman."<br><br>Yes, omprem. I discover

again and again the role of desire and intent in our

journey back "home". In fact the greater clarity we have

of our desire and intent the easier it brings to us

the means we are supposed to use for our liberation.

Perhaps that is an important aspect of the statement

"when the student is ready the guru apears". <br><br>We

are reminded of it again in the following

...<br><br>"Thus you will find that intentness on great liberation

is the means to it. When this intentness is full no

other means is necessary.<br><br>But when intentness is

weak what is the use of a thousand means? There fore

the principal means to liberation is intentness

alone." <br>--- Tirpura Rahashya<br><br>Tat twam

asi<br>UMA