How to Practice Karma Yoga: Benefits, Principles & Examples (24)

How to Practice Karma Yoga: Benefits, Principles & Examples (24)


Lesson 24 show how Karma Yoga leads to success in ordinary day-to-day situations. Promotes healthy attitude & relationships with Self, World (Jagat), Others, Īśvara. It invokes a sharp, intentional, Sāttvic and constantly meditative mind. It's persistent practice eventually leads to Liberation. Sessions purpose is examples of putting Bhagavad Gītā chapter 3 into practice.


  1. Why it's impossible to fully surrender to Īśvara (God), until you know how Īśvara operates.

    Complete surrender to God (Īśvara) is a mark of the absolutely most developed human being. Because it implies total willingness to let go of one's body-mind to be used for one's own likes/dislikes. A worldly person uses his-her body/mind for pleasure, power, enjoyment, intellectual pursuits, career, etc.

    Living based on one's own likes/dislikes leads to series of joys followed by sorrows. Because what one gains, it eventually comes to an end or changes it's form/texture, which no longer provides the enjoyment it once did at the beginning. What's more, one's one tastes change. So what was attractive yesterday is repulsive today. This mediocre way of joy/sorrow acceptance as way of life – goes on for lifetimes. It's called saṃsāra.

    Whereas one that's completely surrendered to Īśvara, lives as permanent satisfaction, not apart from it.

    In order to surrender to Īśvara, one first has to KNOW what is it exactly to which they're surrendering to. Else it results in surrendered to own version of Īśvara. Just like kids surrender 15 hours a day to computer games. 🙂 Which actually isn't surrendering to anything – but a subjective thought in time-space and disconnected from Reality.

    For that reason, in order to be successful in Karma Yoga (turning any action into a spiritual practice) – one first needs to know what exactly is Īśvara.

    Īśvara is All Knowledge, All Power – in potential. And this potential is constantly collapsed into manifest-unmanifest form every moment.

    For example this second, one of the white blood cells in your body, is in a certain location. The next second, it's no longer in the previous location, but in another location. And you didn't do any of this manfiest-unmanifest phenomena. This ordinary phenomena (which we take for granted) is a CAUSED by All Knowledge, All Power… called Īśvara.

    Another example: Let's say you shout (CAUSE). That sound will have a certain EFFECT, like travelling at 1225 km/h – and even reverberating if environment is appropriate.

    And all you did was use the power of your Free Will (which is also given by Īśvara) – and the EFFECTS (with Intelligent attributes) therefrom took place.

    These EFFECTS is Īśvara's All Knowledge, All power – potential collapsed. And then you get to experience these EFFECTS using an instrument (Body-Mind) which you also didn't create. All we do is put food into our mouth, swallow… and series of intelligent EFFECTS happen. Like enzymes (which you didn't create) breaking down food and being absorbed to different parts of body.

    Thus we can start to appreciate Īśvara as a POWER. And not as some person with it's own Mind-Intellect that controls everyone; this is incorrect thinking.

    Īśvara is like Gravity. It's a law in which humans no only depend on, but also have free will within the context of Gravity. Meaning, you can jump, or sit or fly with an aerodynamic instrument. Eitherway, the user of gravity (human) is dependent on gravity, but also because of gravity has free will to do different things on earth.

    Which means, Īśvara is like thousands of laws (like Gravity) which CAUSE this entire Universe to operate in total harmony.

    Now we start to see that there is no reason to fear Īśvara. It's an innocent power that's always operating and fascilitaing the results of Jīva's actions. Meaning, what actions you apply, is up to you. For example…

    If one indulges in pleasure – Īśvara will innocently fascilitate that CAUSE, as an EFFECT in form of joys-sorrows. If you contemplates on the unchanging nature of “I” – Īśvara will innocently facilitate that CAUSE, as an EFFECT of mokṣa. Entirely up to you how to use Īśvara's laws.

  2. What is Right Attitude, in spirit of Karma Yoga?

    Please explain in your own words what is “Right Attitude”, and provide 3 examples.

    HINT: Karma Yoga is renouncing fruits of your actions to Īśvara. Assuming you know that any CAUSE (done by your free will) will have an EFFECT which is totally out of your control due to complexity of the entire field. Thus one's likes/dislikes are actually irrelevant and have no correlation to Actuality in this huge field of endless CAUSES and EFFECTS.

    For example, did you ever approach someone with a good intention to meet them – but they responded in a hurtful manner (rejected)? We may take this personally.

    But in truth, they could've responded hurtfully because a robber stole the their wallet on the way to the party – and now they're upset and taking the anger onto “strangers”.

    Meaning, you only CONTROL the CAUSES (what you do). But have ZERO to LITTLE control over the EFFECTS (what happens as result of your CAUSES).

    If you were really in control of the effects, you'd be getting what you want 24/7. But this isn't the cause for anyone.

  3. What is Right Action, by definition of Karma Yoga?

    Please explain in your own words what is “Right Action”, and provide 3 examples.

  4. Basic tool for discriminating Real (Satya) from Unreal (Mithyā)

    There's only 2 things in existence. Subject and Object.

    Subject is the Knower.

    Object is the Known. Meaning it's everything OTHER then the Subject.

    The Subject (Knower) knows the Object (Known). But the Object (Known) can not know about the Subject (Knower).

    For example…

    Do you know when you're hungry? Thus, hunger is Object. And the knower of hunger is Subject.

    Do you know when you're happy/skeptical? Thus, happiness/skepticism is Object. And the knower of happiness/skepticism is the Subject.

    This is fundamental practice for discriminating Satya (unchanging, SUBJECT) and Mithyā (changing, OBJECT).

    SUMMARY: If it's KNOWN to you, it's NOT You (Satya).

  5. What is a jivanmukta?

    What are 3 attributes of a jīvanmuktaḥ (wise person)?

Download visual mind map of this session.

16 Oct


  1. Ben Simpson on November 21, 2019 at 2:54 pm

    Trying to “verbalize” the “I” as consciousness seems impossible. Its like trying to play tennis by discussing it. It feels like engaging with ishvara (life) in the present moment watching Satya and Mithyā “playout” in each scene you are in is a “cleaner” way of looking at this. Does this sound right? Vedanta feels like a Verb a way of being (with no safe haven of a fixed position) NOT a Noun (a definition) that can be understood?

    • mm Andre V on November 25, 2019 at 8:38 pm

      “…watching Satya and Mithyā playout” > Satyam means unchanging sākṣī (witness) in whose presence mithyā (changing world, including own thoughts, emotions, memories, meditations, contemplation) is illuminated. Just like unchanging light, illumines all people in room. Light isn’t touched by a saintly person or sinner walking into room. It simply illumines, thus “validates” all activity in room. In same way, unchanging satyam validates changing mithyā.

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