In every action, bhakti in action is karma yoga.
In action there is an actor, the agent of action, the desire based on which there is action, the acted upon , the result of action.
Karma yoga is to see every one of this as bhagavan, as non separate from bhagavan.
It emphasises the total supremacy of the lord, ishvara.
When I have a dharmic desire, to raise wealth for some good purpose, that desire is ishvara, so you acknowledge the desire as bhagavan, there is immediately an attitude of devotion, and a tendency to take that desire seriously with bhakti.
Then you look at the skills under your disposal, such as your health, your knowledge, your strength, your presence of mind etc. Then these become again 'given' by the lord ishvara. By bhagavan, what has been given by bhagavan is of course worthy of bhakti, or worshipfullness, so when you put them to use, you put them to use only on dharmic actions, and with devotion you put them to use.
The purpose you put them to use is dharmic, is worthy of devotion, and is worthy of the gifts one has. Thereby one has to recognise the gifts under ones disposal and not be thrifty in putting them to use. So one is impelled to act, to make use, to utilise, to expend ones gifts in great actions, in dharmic actions, in worthy actions.
Then the action itself, making use of the wonderful material such as one skills and desire, the action itself is a yagna , a pooja unto ishvara, because what goes in as actions, it burns in the agni, in the holy fire which is ishvara himself, and the results will fructify and come.
What will come , will be a prasada, will come from the dharmic order of karma, which is isvara himself, so he himself is going to give the result based on the law of karma. But what comes maybe , better than desired, less than desired, undesirable, or as desired. Whatever be the case, one accepts that as the lords prasada with equanimity, even it may bring a reaction of happiness of disappointment, but that also is temporary, you understand and thank the lord, and try to learn, and decide if the desire needs to be persisted with. You consider life as a conversation with the lord, on what you are desiring, what you are achieving, the direction you are moving towards, your goals and so on.
If your goal is knowledge, via shravanam, that is how you achieve union and oneness, you are the lord himself, so whatever you do, is nothing but a leela, a divine play, in which you participate with vigor.
In action there is an actor, the agent of action, the desire based on which there is action, the acted upon , the result of action.
Karma yoga is to see every one of this as bhagavan, as non separate from bhagavan.
It emphasises the total supremacy of the lord, ishvara.
When I have a dharmic desire, to raise wealth for some good purpose, that desire is ishvara, so you acknowledge the desire as bhagavan, there is immediately an attitude of devotion, and a tendency to take that desire seriously with bhakti.
Then you look at the skills under your disposal, such as your health, your knowledge, your strength, your presence of mind etc. Then these become again 'given' by the lord ishvara. By bhagavan, what has been given by bhagavan is of course worthy of bhakti, or worshipfullness, so when you put them to use, you put them to use only on dharmic actions, and with devotion you put them to use.
The purpose you put them to use is dharmic, is worthy of devotion, and is worthy of the gifts one has. Thereby one has to recognise the gifts under ones disposal and not be thrifty in putting them to use. So one is impelled to act, to make use, to utilise, to expend ones gifts in great actions, in dharmic actions, in worthy actions.
Then the action itself, making use of the wonderful material such as one skills and desire, the action itself is a yagna , a pooja unto ishvara, because what goes in as actions, it burns in the agni, in the holy fire which is ishvara himself, and the results will fructify and come.
What will come , will be a prasada, will come from the dharmic order of karma, which is isvara himself, so he himself is going to give the result based on the law of karma. But what comes maybe , better than desired, less than desired, undesirable, or as desired. Whatever be the case, one accepts that as the lords prasada with equanimity, even it may bring a reaction of happiness of disappointment, but that also is temporary, you understand and thank the lord, and try to learn, and decide if the desire needs to be persisted with. You consider life as a conversation with the lord, on what you are desiring, what you are achieving, the direction you are moving towards, your goals and so on.
If your goal is knowledge, via shravanam, that is how you achieve union and oneness, you are the lord himself, so whatever you do, is nothing but a leela, a divine play, in which you participate with vigor.
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