Karma Yoga Book: Conversations of The Science of Yoga (Set of 7 Books)

Book Specification

Book Description

Book I

About the Book

Conversations on the Science of Yoga is an encyclopedic series presenting the vast, timeless culture of yoga topic by topic through the voice of three generations of masters – Swami Sivananda Saraswati, Swami Satyananda Saraswati and Swami Niranjanananda Saraswati. The teachings are given in question and answer format with the inclusion of verses from the scriptures, connecting the modern experience with the classical tradition.

Karma Yoga Book I: Karma introduce the vast field of karma yoga, laying a foundation for understanding the more specific aspects addressed in subsequent volume. Karma is clearly presented in its many manifestations and mysteries. How to accept and live in harmony with karma is simply and practically explained, enabling a conscious relationship with karma to unfold. Included are: meaning and origins of karma; laws and classifications of karma; understanding samskara; and karma in the Bhagavad Gita.

Through the wisdom of these masters, a complete understating of karma yoga and a vision for its application in the modern era is interpreted for yoga aspirants around the world.

Preface

Conversations on the Science of Yoga is an encyclopedic series which brings together the collected teachings of two generations of masters – Swami Sivananda Saraswati of Rishikesh and Swami Satyananda Saraswati of Munger. Satsangs given by Swami Niranjanananda Saraswati on his numerous national and international tours also provide the answers to many questions on this vast subject. These luminaries represent a living tradition in which the eternal knowledge and wisdom of yoga has been passed from guru to disciple in a dynamic continuum from the early twentieth century to the first decades of the twenty-first century.

The series consists of sets of books which present the vast, timeless culture of yoga topic by topic, in question and answer format. In this way, complex and profound subjects such as karma yoga, hatha yoga and bhakti yoga, are presented in clear, simple language. These conversations on yoga reflect an ancient and enduring approach to the transmission of wisdom, in which spiritual aspirants seek answers to their questions at the feet of the guru. Many of the answers also include verses from the various relevant scriptures, connecting the modern experience with the classical tradition. It is through the lives and teachings of the masters that the scriptures are correctly and intuitively interpreted for each generation, ensuring that the light of these revelations continues to illumine and inspire the hearts and minds of all who aspire for spiritual upliftment.

Conversations on the Science of Yoga has been compiled from the rich archive of satsangs and writings, both published and unpublished, which is held at the Bihar School of Yoga, Munger. The organization of this material into the major branches of yoga and related topics creates a unique interpretation of the classical yogic sciences for the benefit of humanity in the modern era. Deeply founded in tradition, the teachings are both systematic and practical, addressing the needs of individuals and society at a time when adjustment to constant change is placing unprecedented pressure on people all over the world.

The Bihar Yoga tradition
Bihar School of Yoga is ideally placed to produce this major contribution to yogic literature. Founded in 1963 by Swami Satyananda Saraswati, the system known in India as Bihar Yoga and internationally as Satyananda Yoga, seamlessly integrates all facets of the yogic tradition, including the various branches of yoga, the philosophies which are fundamental to the yogic culture and the dynamism of self-realized preceptors which ensures that the teachings remain fresh and relevant in any age. This all-inclusive approach means that yogic practices are available as tools for holistic life management, while other vidyas, spiritual “sciences, such as Tantra, Vedanta and Samkhya provide a broad philosophical base. Emerging from this living tradition, Conversations on the Science of yoga is a unique and precious offering to humanity.

Swami Sivananda Saraswati (1887-1963)

Swami Sivananda was a towering spiritual force in the yogic renaissance which developed in India in the first half of the twentieth century. After serving as a doctor in Malaya, he returned to India to pursue his spiritual aspirations, and in 1924 was initiated into Dashnami sannyasa in Rishikesh. He founded the Divine Life Society, toured India extensively, wrote hundreds of books and inspired thousands around the world to practise yoga and lead a divine life. Swami Sivananda’s eightfold path of yoga – serve, love, give, purify, do good, be good, meditate, realize – expresses his philosophy of service to humanity and continues to guide the work of the Bihar School of Yoga.

Introduction

The system of karma yoga has grown out of the concept of karma, hence, understanding the nature of karma is a foundation for the effective practice of karma yoga, the theme of this Conversations series. While the concept of karma and its various levels of meaning is embedded in the culture of the East, in recent decades the word has entered the global vocabulary, filling a vacuum in both thought and language. Since the mid-twentieth century, there has been an international explosion of interest in the philosophies and understandings associated with the idea of karma; but although the idea has definitely arrived in foreign lands, the word ‘karma’ tends to be used in an oversimplified way. People talk of ‘good karma’ when something positive happens or is done, and ‘bad karma’ when there is a negative experience or action. Another common interpretation is to blame difficulties on karma in a way that shifts responsibility from the present to the past. By contrast, the spiritual culture of India has an ancient and powerful connection with the layers of meaning inherent in the word and the implications of these in daily life. It is the profound depth and importance expressed by this small word that Karma yoga Book 1: Karma explores and explains.

Life’s great questions
The idea of cause and effect, which is inherent in the concept of karma, ultimately takes one back and back and back to contemplation of the original cause; discussing the original cause inevitably leads to questions about the nature of the universe; and thinking about the nature of the universe seems to be a path to wondering about the purpose of the individual within that vastness. Many find themselves lost in such circles of possibility. When one is lost, one seeks a guide. But who is qualified for the task?

These complex, often overwhelming but repeatedly asked questions, can only be answered by spiritual luminaries, for they alone have the ability to both penetrate the nature of such things, and express their understanding in a clear and useful way. In Karma, the seeker is ably guided by Swami Sivananda, Swami Satyananda and Swami Niranjanananda as they systematically map out the intricacies of the journey, flawlessly connecting the individual with the universal in a continuum of knowledge from ancient to modern times, as reflected by quotes from classic I scriptures, such as the Bhagavad Gita, the Ramayana and t e Holy Bible.

A map to follow
As the book progresses, one is taken from the big picture, involving overall definition, origins, and laws of the universe, to the finer points of a system which the Indian philosophical traditions have spelled out in remarkable detail. Karma is based on well-defined laws and classifications which have been discovered and validated by seers and sages throughout history. Swami Satyananda puts it succinctly: “The vedic seers created a technology of karma. They divided the karmas into categories in order to dispenses with them in a systematic manner.” This thorough examination of the categories of karma gives a structure for understanding karma at a number of levels. Within this structure, the fivefold karmas look at the nature of action itself; for example, the nitya karmas are the actions of daily life, such as washing and eating, while the kamya karmas are actions done for selfish reasons and Nishiddha karmas are prohibited actions. Another grouping divides karma into three types according to its maturity. Swami Satyananda compares these to seeds at different stages: “All these units are put into three compartments for the time being: sanchita, the karmas in the storeroom, kriyamana, the karmas being sown in the field, and prarabdha, the karmas being harvested.” Other methods of classifying karma are discussed, with the perspectives and interpretations from the three generations of masters providing seekers with- a map through the maze, showing how life is an intricate chain of cause and effect.

Samskaras
With these details of the overall concept in place, the journey takes a dive into the individual psyche via a close look at samskaras, the numberless impressions or archetypes that are embedded in the subconscious and unconscious layers of one’s being. Every impression acquired through the senses is stored in the form of an archetype. These samskaras determine how one perceives, acts and behaves, and what one strives for in life. According to Swami Niranjanananda, “Samskaras are the impressions which form the conditioning of one’s nature to react or respond in a certain way.” The teachings in Karma guide the aspirant towards consciousness of the samskaras, an essential part of karma yoga, which is the practice, method and means to becoming aware of these hidden building blocks of life. Through awareness, one then develops the ability to manage their impact on the experience of life. Dealing with the influence of the samskaras is a skill that can be learned; once it is mastered, one is no longer a slave of the karmas and conditionings, and in this state of freedom, obstacles on the spiritual path dissolve.

Bhagavad Gita
The Bhagavad Gita is the story of a great warrior prince who is filled with doubt and delusion at the pivotal moment of his life. On the verge of launching a terrible but inevitable war, he gives way to despair and surrenders himself to the guidance of his divine charioteer, Sri Krishna. According to Swami Satyananda, “Only one topic is discussed in the Bhagavad Gita from the first chapter to the end of the eighteenth chapter: how to perform karma, how to express oneself totally, how to use karma for the evolution of the mind and the improvement of one’s situations in life, and how to make karma a tool of yoga.” The Bhagavad Gila is the most pointed scripture available on karma and karma yoga. The final chapter of Karma gives a glimpse into the contribution of the Bhagavad Gila on this topic, confirming the need for guidance from those with authority and refined wisdom. If even the great Prince Arjuna lost his way, how much more do the people of today, with limited exposure and learning about the nature and role of karma in life, need instruction and explanation from the seers of our time?

Karma provides the foundation for understanding the essence and substance of one’s interactions in and with life, the purpose of it all and the means to make life a more harmonious and creative expression of one’s highest potential. These understandings give the reader a firm foundation for further study and application of the knowledge to daily life, most directly through the practice of karma yoga. Karma launches the seeker on the transformative journey of karma yoga, shifting the starting point far from the limited, fatalistic idea of karma that is so widespread, into an expansive and beautiful concept of personal evolution. The responsibility for exploring that evolution belongs with each individual, as Swami Sivananda patiently explains: “Everyone learns lessons in this world and evolves.

God is only a witness. An individual has intellect and free will but out of his egoism does actions according to his own sweet will and reaps the fruits of evil actions. One can attain perfection and immortality through long struggle. When purity increases by practising virtuous actions, one becomes divine. God is not responsible.”

Contents

Book II

About the Book

Karma Yoga Book 2: Experience of Life is an in-depth journey into the eternal questions of existence. What is the cause and role of desire? Can suffering be overcome? What is the relationship between pain and evolution I How can disease be understood! Are we driven by destiny or freewill? Understanding these themes provides a framework for practising karma yoga, which views life as an opportunity for spiritual evolution. Karma yoga encourages conscious, positive interaction with life as a way of connecting with one’s deepest nature, which is spirit. Through the wisdom of these masters, a complete understanding of karma yoga and a vision for its application in the modern era is interpreted for yoga aspirants around the world.

Introduction

It is said that the human birth is difficult to attain, that it is precious and that even the gods desire it. Why? Because it is only through the human birth that one can consciously evolve, ultimately transcending the limited nature through self-realization. And yet, the experience of life is complex, often painful and fraught with duality. The desire for happiness drives and motivates actions and decisions about how to spend one’s days and years, yet pain and suffering seem to regularly intervene. Peace of mind is elusive, contentment is short-lived, and underlying anxieties, disturbances and frustrations continually return, even when one’s external life is safe and prosperous. How can suffering be overcome? If God is all-powerful and all-loving, why is there so much pain? If the purpose of life is self-realization, why is everyone so removed from that state? Is everything predestined or can the individual direct the course of his life? The philosophers and thinkers have much to say, yet the questions, theories and problems continue.

The yogic culture, being essentially practical, takes the matter beyond philosophy, offering a solution which is at once pragmatic and deeply intelligent. This solution provides a practical system in which life itself becomes a method of yoga, a sadhana for evolution, a process that transforms mundane activities into opportunities for transformation. That system is known as karma yoga, the yoga of action.

The role of karma yoga
Karma yoga is the yoga that can be practiced all day, whatever one is doing or involved with. The drama of life provides the materials for the practice: just as salt and water are needed for shatkarmas, and a peaceful place for practicing pranayama or meditation, the events of life are needed for practicing karma yoga.

In the process of practicing karma yoga, one’s interaction with life is examined and attempts are made to understand and manage the mental fluctuations and reactions. This inevitably brings one face to face with two universal aspects in the experience of life: the play of desire and the presence of suffering. The spiritual culture of India gives much attention to the roles of desire and suffering, placing a great deal of importance on how they are dealt with. It could even be said that from a spiritual point of view, one’s management of desire and suffering determine the outcome of life. It is the view of many spiritual traditions that wise handling of desire is the key to liberation from duality, which is seen as the source of suffering. It is apt, therefore, that Karma yoga Book 2: Experience of Life presents a close 100 at the wisdom of three modern yogic masters on these topics. In question and answer format, Swami Sivananda, Swami Satyananda and Swami Niranjanananda explain complex ideas in simple terms and show how these driving forces in life can be used to further one’s evolution and growth towards spiritual maturity.

The controversy of desire
Desire is a controversial subject. While many philosophies say that bliss comes when desires are eliminated, society is obsessed with promoting them as a source of happiness. The consumer culture, which is fast becoming global, is based on constant and continual craving, both for material items and gratifying experiences. Many people do not know any other way of being in the world; they are completely caught up in a self-centered existence, based on the fulfilment of desires and devoid of skill in dealing with pain when it comes. In spite of the attractions of a life spent chasing desires, it is fundamentally flawed, as the gratifications are short-lived, the desires can never all be fulfilled, and the inner life is neglected. Change, however, often comes in the form of a crisis, and a search for a new way of experiencing life begins. At such a time, karma yoga offers a path to gradually balancing the outer and inner lives. It does not advocate denial of desire or denial of suffering. It accepts human nature and simply says, become aware, become a witness, observe oneself and see what happens next.

The method of karma yoga is to use the attributes of the human birth as the mans to lifting oneself to higher levels of consciousness: the characteristics that so often pull one down need to be purified, not denied. Desires can be pure and. impure, blindly followed or managed. The energy of desires can be squandered in sensual living or sublimated and channelled for spiritual purposes. Swami Satyananda realistically advises, “Instead of trying to eliminate or avoid desires, it is better to change the quality of the desire.” As one progresses on the spiritual path, the nature of desire changes and desires as one knows them gradually drop away. According to Swami Niranjanananda, “In yoga, desires are not just blindly followed, but rather used to uplift the personality. The only indication that exists in yoga to measure the progress of spiritual development is the reduction of desires. As one evolves spiritually, the desires become fewer and fewer.” This process is facilitated by the practice of karma yoga.

Suffering as a path to liberation
No one wants suffering. Yet the yogis say that suffering should be welcomed, not rejected. Pain and evolution, they say, go hand in hand. Swami Sivananda is straightforward about this, declaring that, “Misery is a blessing in disguise. Misery is the eye-opener in this world. Every suffering, every pain, every adversity moulds one little by little into the image of God.” This can be a difficult concept to grasp; common notions are being turned on their head: the desires, the things that appear to bring happiness, are to be reduced, while suffering, a state of pain, is to be welcomed. Experience of Life looks at suffering from a number of angles, bringing helpful perspectives to this important but confusing aspect of living. What are the causes of suffering? What is the relationship between pain and evolution? How should ill health and disease be understood? What is the yogic approach to crisis?

Quotes from scriptures such as the Bhagavad Gita, Yoga Vasishtha, Ramayana and the Holy Bible, as well as verses from the mystic poets, Mirabai and Kabir Das, lend their timeless resonance to the words of the modern seers. For example, in the Bhagavad Gita (6:23), Sri Krishna advises Arjuna:

Let severance from union with pain be known by the name of yoga. This yoga should be practiced with determination and with a non-despondent mind.

Thus he explains that it is identification with suffering and a weak mind that cause pain, declaring yoga to be the way out of that state.

Destiny and free will
When people suffer, they often wonder what they did to cause such misfortune. They wonder if it could have been avoided or was it their destiny, and therefore out of their hands? If fate or destiny prevails in life, then what of free will? What can be done to improve one’s lot if all is predestined? Experience of Life investigates these questions of destiny and free will from the yogic point of view, including the place of astrology. The concept of karma is intimately connected with ideas about destiny and free will. Karma is often taken to mean that every occurrence in life is predestined due to deeds done in past lives. On closer inspection, however, this is not logical, as free will must have prevailed in the doing of those past deeds. Far from being a fatalistic theory, Swami Sivananda states that, “The doctrine of karma is diametrically opposed to the doctrine of fatalism. Rather, it is an incentive to act in order to better one’s condition as it presupposes freedom of will. Freedom is the essence of karma, which gives opportunities for growth and evolution.”

This freedom is fundamental to the practice of karma yoga, which is based on the belief that one can move beyond conditioned reactions so that behaviors and actions are conscious and performed without attachment. By performing action without attachment or identification with them, one does not accumulate further karmas from those actions. This simply means that one’s mind is free of entanglements arising from actions and interactions. The responsibility rests with the individual to manage their desires, to learn from suffering, to discover how to base thought and action on a higher level of knowing, and so gradually bring oneself into alignment with the divine nature. The experience of life can only become a pathway to liberation when it becomes a conscious process, so that choices can be made with awareness and discrimination.

The philosophy of karma yoga is an optimistic one, viewing life as a platform and opportunity for upliftment. It says that through conscious and selfless management of life’s experiences, one can not only have success at the worldly level, but also connect with one’s deepest nature, which is spirit. In this way, through the process of life, harmony between the external and inner lives is attained.

Contents

Book III

About the Book

Karma Yoga Book 3: Samsara, delves into the unknown dimension dying, death the afterlife, reincarnation, liberation, and the relationship between human effort and divine grace. The mystery of spirit and life beyond the material has obsessed the human psyche throughout history. Traditionally the realm of religion and philosophy, Samsara explores these themes from the yogic point of view, offering an approach to life that is affirming, uplifting, and guided by the profound knowledge of saints and sages.

Through the wisdom of these masters, a complete understanding of karma yoga and a vision for its application in the modern era is interpreted for yoga aspirants around the world.

Introduction

It is said in the spiritual traditions that life is preparation for death. The opposite attitude is seen in materialistic belief systems in which death represents the ultimate loss. The great question mark punctuating the after-death state has always filed the topic of death clearly in the philosophy and religion folder. What happens after death is forever unknown and therefore brimming with possibilities – as such it is the domain of thinkers, of mystics, of revelation and ritual. In the words of Swami Niranjanananda, “The unknown is on both sides of birth and death; after death is the experience of the unknown and before birth also is the experience of the unknown.” The human mind plays endlessly with this situation, responding in a multitude of ways to the process of dying, the experience of the spirit after death, and the relationship of the living with the dead.

Fear of death
In raja yoga, Sage Patanjali identifies fear of death as one of the five kleshas, or afflictions which cause human suffering. The fear of death is often expressed by clinging to life, a theme that has persisted across the ages in the quest for eternal youth. In modern times medical science has become increasingly caught up in this klesha. Cosmetic surgery is now commonly used to hide the evidence of ageing, while drugs and other forms of medical intervention are used to prolong life. This continues, even when the physical state leaves one dependent on others for basic needs and the quality of life declines significantly. The terminally ill or injured may be kept indefinitely alive by life support systems and some people even arrange to have their body preserved, hoping that science will find a way of restoring life. Ongoing medical developments are causing much thinking and social debate about the issue; for example, people are starting to face the possibility of extended old age, with all its attendant emotional, economic and social consequences. The question is being asked, is this what we really want?

In the West there has been a concurrent decline in religious observance. Consequently the beliefs and rituals that supported the process of death and dying have been lost by many. The undertaker is called rather than the priest, the clinical chapels of funeral parlours are replacing churches, and homogenous lawn cemeteries are taking the place of graveyards. In this brave new world, the subject is hidden and avoided, dying has become a medical procedure and death is taken care of by business people. Modernity is taking the soul out of death. By contrast, the though s and wisdom in Samsara are rich with profound beauty and eternal meaning. The need for this knowledge has never been greater. In a world obsessed by economics and scientific validation, the quest for understanding the deeply spiritual events of birth and death needs to be returned to those whose vision and knowledge are transcendental. In Samsara, three self-realized masters, Swami Sivananda, Swami. Satyananda and Swami Niranjanananda, answer questions about these mysteries with grace and insight, providing comfort and giving courage amidst the confusion and denial that is prevalent in secular society.

Rites of passage
The observation of rites of passage during transitions through life’s various stages is universal in traditional cultures. The ceremonies and rituals are many and varied, but they all acknowledge that life is sacred and that times of change need the grace of a higher power to smooth the way. This deep social wisdom is being replaced in spiritually impoverished societies by expensive counselling sessions and seminars on change management. By contrast, traditional systems were community based and steeped in cultural expression. Swami Satyananda puts it in terms everyone can understand, “When somebody dies one must sing and dance, because one is responsible for the atmosphere all around.” Prayer, chanting, song, dance, gathering, symbolism, worship, celebration, giving, feasting and fasting are all used to mark times of transition.

In Samsara, the Indian rituals surrounding dying and death are described. Their role for both the living and the departed is explained. Swami Niranjanananda tells us, “Thirteen days after the death, the ritual of shraaddha is performed. Shraaddha means the showing of gratitude to the