Intro:to the book
-ये बुक समरी न्यूयॉर्क में स्वामी जी द्वारा दिए गए लेक्चर्स का कलेक्शन है. स्वामीजी ने अमेरिका में ढाई साल बिताए जहां उनका बहुत स्वागत हुआ , उन्हें बहुत पसंद किया गया , उनके स्टूडेंट्स ने पैसा इक्कट्ठा किया ताकि वो एक मकान किराए पर ले सकें . वहाँ स्वामीजी रोज़ . फ्री में लेक्चर दिया करते थे .
कर्मयोग(karma yoga) बुक समरी में स्वामी विवेकानंद(swami vivekananda) द्वारा कर्म योग(karma yoga) पर दिया गया हर लेक्चर मौजूद है . इसमें आप काम यानी कर्म और ड्यूटी यानी फर्ज और कर्तव्य के महत्व के बारे में सीखेंगे , आप अपने काम से प्यार करना और बदले में कुछ मिलने की आशा ना करना के बारे में सीखेंगे . आप सीखेंगे कि अपने ड्यूटी को कैसे खुशी से स्वीकार करना है और उसे कैसे पूरे दिल से निभाना है!
कर्म इन इट्स इफ़ेक्ट ओन कैरेक्टर ( Karma in its Impact on Personality )-swami vivekananda
अगर आप किसी की मदद करना चाहते हैं
चाहे वो सुख हो या दुःखा , खुशी हो या दर्द , ये सभी उसके कैरेक्टर को शेप देते हैं।
बिना किसी निजी मकसद के किया गया कर्म मन , शरीर और आत्मा के लिए सबसे अच्छा होता है . लेकिन इसे सच में अपनी सोच और जीवन में उतारने के लिए बहुत सेल्फ कण्ट्रोल की जरूरत होती है . सिर्फ 5 मिनट के लिए बिना किसी सेल्फिश मकसद के काम करके देखिये , ये भी आपको बहुत मुश्किल लगेगा , किसी काम के बदले में कुछ ना मिलने की सोच भी हमें परेशान कर देती है , है ना इसलिए बिना किसी सेल्फिश मकसद के काम करना आपकी असली शक्ति हो दिखाता है।
एक महान इंसान बहुत सारे अच्छे काम करता चला जाता है मानो वो अच्छे कर्मों का बीज वो रहा हो , वो हर रोज़ उसकी देखभाल करता है लेकिन घंटों उसके पास बैठ कर उसके बढ़ने और उसके फलों को हासिल करने की इच्छा नहीं करता . वो बस अपने काम में लगा रहता है , और ज्यादा अच्छे पौधे लगता जाता है!
ये एक्सपीरियंस उसे अज्ञानता से ज्ञान की ओर ले जाते हैं . आपके एक्शंस के पीछे असली मकसद क्या है ? लोग हमेशा किसी खास मकसद के लिए ही कुछ कर्म करते हैं . कुछ लोग शोहरत पाने के लिए करते , कुछ पॉवर के लिए तो कुछ धन दौलत के लिए . कुछ लोग स्वर्ग जाने के लिए करते हैं और कुछ पशच्याताप के लिए लेकिन सबसे महान और नेक कर्म होता हैबस काम करना , एक्जाम्पल के लिए , कुछ लोग गरीबों की मदद और सेवा करते हैं . वो फेमस होने के लिए या अपनी पहचान बनाने के लिए ऐसा नहीं करते , वो सिर्फ इसलिए करते हैं क्योंकि उन्हें भलाई का कर्म करने में विश्वास है , उन्हें ये काम करना अच्छा लगता है . क्या एक आदमी जो काम को काम समझ कर करता है , उसे कुछ हासिल होता है ? हाँ , असल में उसे ही तो सबसे ज्यादा फायदा होता है! कर्मयोग(karma yoga)
किसी इनाम के बारे में सोचने की जगह और भी ज्यादा अच्छे कर्म करने के बारे में सोचिये . अभी आप के अन्दर सिर्फ खुद के लिए काम करने का जोश है . लेकिन समय के साथ प्रैक्टिस करते करते आप बिना किसी स्वार्थ के काम करना सीख जाएंगे , रोज़ सेल्फ कण्ट्रोल की प्रैक्टिस कीजिये.
INTRODUCTION TO ENGLISH SUMMERY OF THE BOOK VIVEKANAND PDF DOWNLOAD
Swami Vivekananda began working on Karma Yoga when he returned to New York from London in December, 1895. It was not his habit to do much actual writing himself; a stenographer was employed to record his lectures. It is thanks to the efforts of the stenographer, J. J. Goodwin, an Englishman who became Vivekananda’s disciple, that Vivekananda’s teachings, including his exposition of karma yoga, have survived. Karma Yoga is one of four volumes by Vivekananda describing the different paths to enlightenment in Vedanta. The other volumes are on raja yoga (the principal system of yoga as taught by the ancient seer, Patanjali), jnana yoga (the way of knowledge), and bhakti yoga (the way of devotion).
Selinsgrove, Pa.: Susquehanna University Press, 1997. This can be just a corrective to hagiographic account of Vivekananda by his or her acquaintances. Sil tries to detect the actual person behind the fantasy. Vivekananda is considered a tragic figure, rough and spontaneous, coming his religious assignment as if it had been a Napoleonic conquest and end frustrated and isolated at his final decades. This is really just a well-researched book marred from the writer’s desperation to Vivekananda and also his openness to always place the swami’s words and actions from the worst possible light.
Williams, George M. “Swami Vivekananda: Archetypal Hero or Doubting Saint?” Back in Religion in Modern India, edited by Robert D. Baird. New Delhi, India: Manohar, 1981. Williams is one of the very few scholars that tried to permeate past the Vivekananda superstar and also to watch in him a more human figure. Williams’s Vivekananda survives spiritual crisis and angst to develop into a highly effective spiritual pioneer.
- Chapter 6 contributes into the fundamental theme of nonattachment.
Because action cannot be crushed until it’s developed its own fruit because most of actions create a mixture of good and bad outcomes, perfection cannot emerge out of job (karma). The result of this can be that only the act of self-abnegation can produce enjoyment. Self-abnegation is nivritti, the”switching a way” from the self, along with karma yoga can be just a method to that conclusion and since this may be the basis of morality. Self-abnegation is just another way of expressing that the object characterized from the Bhagavad Gita as nonattachment in the performance of actions, the art to be at the entire world but not of that. You have to give up the sense of possession, as all that one believes one owns does in fact belong to God. By nonattachment, one has the ability to deny that the power of whatever act on a single.
However, this does not mean you must give up all one’s belongings. It’s the state of one’s mind that’s the important thing. One could renounce the planet and live in a desert but remain attached to the entire universe of the sensations. The converse is also true: a prosperous man could still dwell in a state of nonattachment.
Chapter 3 is dedicated to some debate of the way in which a individual could best be handled. According to Vivekananda, the highest aid any particular one may contribute is always to enable a person spiritually, as that may be the one thing that will free the person from desire. People who provide spiritual wisdom will be the great benefactors of humanity. After this in importance is intellectual understanding. The valuable assist is real, simply since if everyone does when feed a hungry person, they will shortly become thirsty again.
In chapter two, Vivekananda points into the comparative character of duty and morality;
they differ in different circumstances and various cultures. You’ll find disparate callings in daily life, every having its own duties. The householder as well as also the recluse every includes an area; one is not better than the other. Nor is one particular stage in daily existence easier than just another; the functions of student, householder, retiree, or sanyasin (one who’s given the world up completely ) are equally valid in their place.
In his homeland, Vivekananda’s practice of extolling the merits of work from the circumstance of karma yoga brought him a few rebuke from orthodox adherents of both Advaita Vedanta, who put a greater focus on renunciation of real activity. Vivekananda’s answer was supposed to claim that these certainly were misunderstanding the character of Vedanta, that didn’t recommend the abdication of social accountability. The trick, as usually, put at the concept of action performed at a mental condition of nonattachment.
When he is analyzing spokes of a wheel which all emanate from the same heartbeat, Vivekananda explores nonattachment from a different angle in chapter 7. He highlights that the will is free of charge only as it really is away from the world of time, space, and causation. Every thing inside sphere is bound by the laws of cause and effect, and it is just another element of life threatening. As a way to attain freedom, you has to go beyond the limitations with this world. This usually means transcending brain, thought, perceptions, and creativity, for genuine religion starts where the universe ends. There are two methods to achieve this, the alleged unfavorable manner , through justification (jnana yoga), and the optimistic way, through karma yoga, the yoga of action. This is actually a slow procedure, through which the mind learns by have the type of things before it enables them all go.
The character of spiritual assist rests on the understanding of the central problem of karma yoga: Should everything is function (karma), how does you become with these effects, both nice and awful, which all action can create? How can you step out from the turning wheel of jealousy, in which desire produces actions, which in turn produces more desire in a perpetual restless bicycle? As an answer, Vivekananda yields to the Bhagavad Gita. The key passage, even though Vivekananda does not refer to this is chapter 2, verse 45, when Krishna counsels the warrior Arjuna to proceed outside the”3 gunas.” The gunas, sattva, tamas, and rajastamas are the 3 constituents of nature, present within all. Just by shooting his head beyond them, Arjuna will be outside the dualities of character. He’ll know the critical nature of his own being and also the steadfastness of this universal self no longer possess connection into the whole world. Krishna advises farther (phase 2, verse 4-8 ) that activity has to be executed from that attained condition of being, in which case it’s going to automatically result in nonattachment. Since Vivekananda clarifies it, the communication of the Bhagavad Gita will be always to carry out the actions, however not permit the actions or even the thought behind it create a profound impression in mind. Todo anything less than this is always to detect oneself with character, which means that actions leads just at greater slavery, not independence. On the practical note, Vivekananda states that nonattachment could be cultivated by acting without the anticipation of any benefit. You have to offer a thing as a totally free gift; attachment is sold when one expects something in return.
In chapter , Vivekananda broaches one among the paradoxes frequently encountered in mysterious thought. The paradox is the fact that although attempting to greatly help the earth should be our highest motive and calling, the world does not need our help. The universe is just like it ought to be and that which we can perform will alter that truth. Vivekananda likens the planet to a canine with a curly tail; yet for a lot moment, people are trying to clean itbut it always curls up . Assessing this analogy would be your antidote into fanaticism, which is oblivious of appreciate.
Nivedita, Sister. The Master since I Saw Him. 12th ed. Calcutta: Udbodhan Office, 1977. Nivedita was formerly Margaret Noble, an Anglo-Irish woman who satisfied Vivekananda in 1895, became his own devotee, also later moved to Calcutta because his disciple.
In the first chapter,” Vivekananda defines the term”karma.” Aside from the Sanskrit term kri, to accomplish, it simply means activity , or work. The phrase can be utilized in a comprehensive awareness; action involves the imprints of what a person has done, thought, or felt. Every one is doing all of the moment, and just about each and each idea and action leaves a mark on the doer. The personality is composed entirely of exactly what one’s life, or one’s activities, have been are. Because activities are ascertained from within, based to idea and can, folks are responsible to whatever they are and also have the power to create them exactly what they need. It is thus crucial to know that the highest kind of action has been motivated not by greedy goals such as money, popularity, or strength, but by unselfishness. If a person works devoid of selfish reason, a single gains the highest benefit and gets to be a giant that is ethical. The best is to do something with no attached with the fruits of their activity and to stay completely calm but even in the middle of activity. Here Vivekananda alludes into the Bhagavad Gita, one of the most important of Vedantic texts. Truly, the whole of Karma Yoga May Be called a commentary on that central thought of nonattachment as attested by Lord Krishna in the Bhagavad Gita.
His Eastern and Western Disciples. The Life of Swami Vivekananda. 2 vols. 5th ed. Calcutta: Advaita Ashrama, 1979-1981. Originally published in 1912, this biography, which now conducts than just ten hundred pages, comprises the most in-depth selection of materials on Vivekananda’s entire own everyday life. It is unashamedly hagiographic in tone, its purpose being to encourage predators to the spiritual path described by Vivekananda. Includes a bibliography, glossary, and several illustrations.
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Kapoor, Satish K. Cultural Touch and Fusion: Swami Vivekananda from the West (1893-96). The absolute most detailed book on Vivekananda’s travel to the West. Examines the nature of his mission, his interaction together with Christians, and also the level of his sway.
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Karma and Karma Yoga
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The tolerant universalism for which Vivekananda was noticed is clear in phase 4, which discusses the doctrine of duty. He first points out that the definition of is essentially impossible to define, since the very exact actions may possibly be correct in one circumstance and inappropriate from the other. Nevertheless, probably the most universal guide is this 1’s duty is not to harm any living being also todo what is going to exalt and ennoble in line with this heritage by which has been endured. It’s crucial not to judge the habits of other cultures.
The goal of performing obligation is exactly the same as in any other component of yoga, that the goal is to allow the higher self to glow through the activities. Vivekananda then returns to his main motif: Duty just runs smoothly once it’s motivated by love, and the only real approach to truly express enjoy is always usually to be more nonattached.
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Vivekananda rounds away from his talk about karma yogain phase , with comments regarding freedom, morality, and metaphysics. He clarifies freedom while the goal of every thing in the universe, from an atom into one man or woman; that’s the reason the saint prays and the robber robs. Yet, liberty can be acquired only through unselfishness, that’s the ground of morality. When one has ever contributed up the self control and is conscious only of others, a person has ever attained a unlimited expansion that’s the aim of philosophical and religious systems. This does not mean that this sort of person will have the ability to enhance the Earth, however, as the amount total of good in the world always remains steady. It cannot be diminished or increased; the opposites of pain and happiness has to usually exist; nevertheless they are simply different expressions of the rising of exactly the exact very same wave. Every thing in creation would be a struggle between opposites. But if a person can stand inside the bending wheel of the world and understand the trick of karma yoga, one may reach the flexibility that all search.
Rao, V. K. R. V. Swami Vivekananda: The Prophet of Vedantic Socialism. New Delhi: Ministry of Information and Broadcasting, 1979. Concisely handles the teachings and life of Vivekananda. The biographical area is all but entirely centered around the official biography by Vivekananda’s disciples and not escapes its hagiographic excesses. The assessment of Vivekananda’s ideas and his legacy in modern day India is more original; Rao claims that what Vivekananda called”sensible Vedanta” closely resembles modern day socialism.
Athalaye, D. A. Swami Vivekananda: A Study. Even a laudatory analysis of Vivekananda’s life and work that sometimes sacrifices objectivity for unbridled excitement on the own subject. Includes useful investigations, mainly in paraphrase, of Vivekananda’s significant operates over both yogas.
Vivekananda’s exposition of karma yoga has been intended too much for his literary listeners for students of both doctrine and religion in his native India. As opposed to expound abstruse or esoteric concepts , he chased some overarching ideas, for example as for example nonattachment at the operation of work, a theory with which many Westerners ended up unfamiliar up to there point. As a outcome, Karma Yoga has had an unquantifiable but sustained effect on Western attempts to comprehend the Vedantic doctrine.
Vivekananda provides a single way of cultivating nonattachment, if one is spiritual, is always to sacrifice every one of the fruits of a person’s actions into the Lord, as this amounts to a perpetual sacrifice of the itself. But it’s likely to be successful about the course of karma yoga if a person will not believe in God or in virtually any metaphysical or philosophical system.
Karma Yoga is divided into eight chapters. Vivekananda’s model is simple, simple, as well as logical. In nearly each chapter, he includes a narrative or anecdote from the Indian heritage to exemplify his main purpose. Commensurate his universalist outlook, Vivekananda additionally reverted to the Buddha as well as Christian teachings. Some times he throws in a analogy drawn in science, notably physics, to make his point.
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Vivekananda defines karma yoga as something of integrity and religion intended to realize independence (moksha) through unselfishness and excellent will work. He fails to exalt karma yoga too more advanced than other yogas, which include jnana and bhakti yoga. All yogas possess the exact very same purpose, and every and every may cause liberty independently of these other people. In addition, he points out that karma yoga does not have to be practiced inside a particular custom.