Relevant bibliographies by topics / Karma-yoga

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Karma-yoga'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Karma-yoga"

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Parameshwarappa, Poornima. "Karma Yoga." CODS Journal of Dentistry 13, no. 2 (June 1, 2022): 35. http://dx.doi.org/10.5005/jp-journals-10063-0125.

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Wididana, Gede Ngurah. "Karma Yoga Dalam Kepemimpinan Organisasi." JURNAL YOGA DAN KESEHATAN 1, no. 2 (July 3, 2020): 136. http://dx.doi.org/10.25078/jyk.v1i2.1577.

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Leadership determines the success of an organization in achieving organizational goals. Karma yoga is a service attitude practiced by everyone as a leader for himself and organization to provide the best service to others and organization. The application of karma yoga as the service attitude of life taught in the Bhagavad Gita is really important to be studied relevant to the leadership of organization in modern era. The servant leadership described by Greenleaf is closely related to karma yoga as a service attitude by leader in organization, which aims to serve sincerely by dedicating service to god. Karma yoga is depicted in Mahabharata as a patient and loving attitude, courageus and responsible, diligent and learner, honest and loyal. Karma yoga constitutes the basic for the servant leadership to realize organizational goals.
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DUFFY, Leigh. "Action and Inaction in The Bhagavad Gita." Cultura 16, no. 1 (January 1, 2019): 7–21. http://dx.doi.org/10.3726/cul012019.0001.

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In this paper, I address the seeming tension found in The Bhagavad Gita in our duties as described in the practice of Karma yoga. The path of Karma yoga involves renunciation and yet we also have an obligation to act righteously. How are we to simultaneously choose a path of duty and let go of what our actions along that path produce? I will argue that the seeming tension is a result of a misunderstanding of renunciation or non-attachment as well as an incomplete view of the dualistic philosophy of yoga theory. I describe the two main paths of yoga that are emphasized in The Bhagavad Gita, Jnana yoga or the path of knowledge and Karma yoga or the path of action, and argue that it is necessary to understand Karma yoga in light of Jnana yoga and to apply Jnana yoga so that it’s not an abstract school of thought, but a philosophy that can be applied to best live our lives.
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Kenny, Molly Lannon. "Karma, Yoga, and Business." International Journal of Yoga Therapy 18, no. 1 (January 1, 2008): 5–6. http://dx.doi.org/10.17761/ijyt.18.1.3g9qt724jg57p067.

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1, Padmini, Ananta S. Desai, Rashmi R, and Shridhara B S. "A COMPARATIVE STUDY ON GHREYA VAMAKA YOGA." November 2020 08, no. 11 (November 18, 2020): 5031–39. http://dx.doi.org/10.46607/iamj1208112020.

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The most important and widely used emetic is ‘Madanaphala yoga’ administered orally. While further elaborating the Vamana Karma classics also mentions that the persons who are reluctant to take medicine orally can be made to emit by giving the medicine as an errhine. With this classical background, the present study made an attempt to understand the olfactory route of medicine administration to induce Vamana against the oral route. Madanaphala (Randia Dumatorum) seed powder sprinkled over lotus and rose flow-er were used as Ghreya Vamaka Yoga in comparison with Madanaphala Yoga administered orally. Objec-tives: To evaluate the efficacy of Ghreya Yoga in inducing Vamana through Nasal Route. To evaluate the Olfaction effect through Rose medium, in comparison with Lotus medium. To evaluate the efficacy of Na-sal route as against the Oral route. Methods: A Comparative clinical study done on 45 subjects of both sexes, between the age group of 21-50years who were randomly assigned into 3 groups namely- Group-A, Group-B and Group-C. Vamana karma with Ghreya Madanaphala Pippali Churna sprinkled on lotus flower, rose flower and Madanaphala pippali yoga administered orally. The Vamana karma was done in the following order: Purva karma, Pradhana karma & Paschat karma. After the completion of the thera-py, the results were assessed by comparing the data collected during the therapy. Result: Nasal route of administration of Vamaka yoga also works efficiently, Ghreya yoga worked in par with oral yoga & Madanaphala Pippali Churna sprinkled over lotus and rose produced same effect in inducing Vamana.
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Saraswati, Ida Ayu Gde Apsari, and I. Gusti Agung Paramita. "KONSEP SURGA, NERAKA DAN MOKSA DALAM KAKAWIN CANDRA BAIRAWA." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 15, no. 28 (October 28, 2016): 29–44. http://dx.doi.org/10.32795/ds.v15i28.58.

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The core teaching of Candra Bairawa is Catur Yoga Marga implementation in its entirety which cannot be treated separately. From the concept of catur yoga marga there raises the teaching of karma sanyasa that includes karma marga, bhakti marga, jnana marga, and yoga marga while those who only take the jnana marga and the yoga marga will give rise to the concept of yoga sanyasa teaching. These two concepts are depicted by the main character, Candra Bairawa as the sanyasa yoga, and Yudhistira as the character of karma sanyasa. Both are equally reaching the realm of moksha by releasing their spirit; Yudhistira to the realm of Shiva, whereas Candra Bairawa takes the jnana yoga marga to reach the same realm. Essencially, both are equally regarded to have Samyajnana or having the right knowledge.
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Mukherjee, Rajeshwar. "Karma Yoga: A traditional perspective." Yoga Mimamsa 48, no. 1 (2016): 37. http://dx.doi.org/10.4103/0044-0507.198708.

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Anggreni, Ni Made. "The Implementation Of Karma Yoga Teachings On Religious Life In Denpasar City." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 261. http://dx.doi.org/10.25078/ijhsrs.v2i2.627.

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<p>The development of times and increasingly sophisticated technology, causing human needs to become increasingly complex. In its fulfillment, humans work outside of the teachings of Karma Yoga. There are times when humans work easily but expect maximum results. In the teachings of Karma Yoga, the priority is not the result of the work but the process of that work. The teachings of Karma Yoga are very important to be understood by the community from the essence of work or <em>swadharma</em> that will provide happiness if carried out with responsibility and sincerity. By understanding this teaching, human will achieve happiness both in the world and after die.</p>
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Adnyana, I. putu Agus, and Gusti putu Eka Kusuma. "The Concept of Karma Yoga and Its Relationship with Spiritual Intelligence and Employee Performance of LPD in Buleleng Regency." Journal of Business on Hospitality and Tourism 6, no. 2 (December 16, 2020): 97. http://dx.doi.org/10.22334/jbhost.v6i2.233.

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This study aimed to determine the concept of Karma Yoga in relationship with spiritual intelligence and employee performance of LPD in Buleleng Regency. The concept of Karma Yoga is a value of local genius that will provide guidelines for LPD employees in the form of sincerity in working as a basis for improving employee performance of LPD. The population in this study was all active LPDs in Buleleng Regency. Sampling in this study using random sampling technique. The data analysis technique used in this study was the Component based SEM, Partial Least Square (PLS) analysis method. The results showed that the concept of Karma Yoga and spiritual intelligence had a relationship with employee performance.
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Rastogi, Ashish, and Surya Prakash Pati. "Towards a Conceptualization of Karma Yoga." Journal of Human Values 21, no. 1 (April 2015): 51–63. http://dx.doi.org/10.1177/0971685815579985.

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Dissertations / Theses on the topic "Karma-yoga"

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Bosc, Jean-Jacques. "Désir et libération dans la philosophie et la pratique du yoga hindou." Paris 10, 1987. http://www.theses.fr/1987PA100070.

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Montrer les éléments désidératifs à l'œuvre dans le yoga et une partie de la philosophie hindoue. Quel est le rapport entretenu entre ces éléments et la libération postuler l'existence d'un yoga baroque à systématique à base de pouvoir et non de savoir. Eclairer certains aphorismes tantriques là ou les éléments désidératifs prennent une coloration particulière entreprise non-dualiste allant à l'encontre d'un désir uniquement négatif ou négative. Appréhension d'un désir aboutissant à une forme de "plaisir supérieur" que nous nommerons "joie" nécessitant une part d'ascèse. Conjonction du désir -kama, hautement réalisé et de mokca, la libération.
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Shah, Vina. "An Examination of Haribhadra’s Aphoristic Text on Jain Yoga, the Yogaviṁśikā, and its Illumination in the Commentary of Yaśovijaya." Thesis, The University of Sydney, 2017. http://hdl.handle.net/2123/17793.

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This thesis examines the eighth-century Śvetāmbara mendicant Haribhadra’s distinctive conception of yoga in his Prakrit text in verse, the Yogaviṁśikā, with an emphasis on the Sanskrit commentary of Yaśovijaya, the renowned Śvetāmbara mendicant who flourished in the seventeenth century. The focus is on nine of the twenty verses which constitute the Yogaviṁśikā. The thesis is presented in the form of two main chapters accompanied by Appendix I which contains an annotated translation of the complete text together with those portions of the commentary relating to the nine verses. The commentary on the verses not selected has been excluded. The first chapter deals with the life, times and works of both the author and the commentator and the second chapter discusses each of the key concepts of Haribhadra’s formulation of yoga. He states that all religious activity, done with a pure mind, that is instrumental in bringing about liberation is yoga. Underlying this definition of yoga are the fundamental Jain doctrines of karma and the fourteen stages of spiritual development, the tenet of dvi-dharma, purity, devotion and the path to liberation. Yaśovijaya explains these concepts in his commentary while drawing upon Haribhadra’s other works on yoga, including the Yogabindu, the Ṣoḍaśakaprakaraṇa and, to a lesser extent, the Yogadṛṣṭisamuccaya. Through his commentary, Yaśovijaya shows to what extent the Yogaviṁśikā is a valuable work on yoga philosophy and the importance, for both the Jain mendicant and layperson, of the daily practice of the veneration of the Jina as the religious activity instrumental in bringing about liberation.
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Dillon, Jane Robinson. "The social significance of a western belief in reincarnation : a qualitative study of the Self-realization Fellowship /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 1998. http://wwwlib.umi.com/cr/ucsd/fullcit?p9835400.

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Mörk, Emil. "Den religiösa turismen i Gokarna : en analys av västerländsk nyandlighet i österländsk kontext." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3792.

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Söder om Goas partystränder ligger den ganska fridfulla staden Gokarna. Gokarna har sedan början på 1980-talet varit en träffpunkt för både religiöst sökande västerlänningar och indier som insett att de kan tjäna pengar på de nyfikna turisterna. Turister som söker sig utanför sina trygga hem för att fylla andliga hål som den västerländska kulturen lämnat öppna. Jag fascinerades av den andlighet som uppstår bland turister som lever lata dagar på stränder där allt är serverat för en billig penning. Den andlighet som kommer av introspektion i en religiös omgivning.

Jag har själv sedan början av 2000-talet då jag genomförde min första resa till Indien varit en del av den växande ungdomskultur som kan kallas backpacker. Det är med mina egna erfarenheter av resande och religiös nyfikenhet jag nu har påbörjat min tredje resa i Indien som ska resultera i en uppsats om andligt sökande västerlänningar i Gokarna, Indien.

Syftet med denna uppsats är att försöka kartlägga några av de tankar och handlingar rörande religion och ritual som mina informanter, backpackers i Gokarna, Indien har.

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Fellers, Joakim. "Akharas : En studie kring hinduisk brottningskultur." Thesis, Stockholm : Stockholm University. Department of Ethnology, Comparative Religion and Gender Studies, 2008. http://www.diva-portal.org/smash/get/diva2:200515/FULLTEXT01.

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Briggs, Ellen Jane 1972. "Freedom and desire in the Bhagavad Gītā." Thesis, 2008. http://hdl.handle.net/2152/3849.

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The Bhagavad Gītā, a classical Sanskrit text, describes a spiritual practice called karma yoga. Central to this practice is niṣkāma karman or action without desire. A number of philosophical issues present themselves in connection with this teaching. First, while the Gītā enjoins action, action seems prima facie problematic in the Gītā in light of metaphysical claims that seem to deny human freedom. Second, Western scholars who hold that desire is necessary for action find the Gītā's desirelessness requirement problematic. Finally, while the sense of karma yoga seems clear enough, the teaching is connected with two notions that are obscure: transcendence of the guṇa-s and surrender of action to Krishna. This dissertation explores and seeks solutions to these problems. Chapter 1 provides an introduction to the Gītā's philosophy and selected classical Indian commentaries. Chapter 2 tackles the assumption by some scholars that the Gītā shares tenets of the determinist metaphysics of classical Sāṃkhya. This assumption is shown false and the argument made that the Gītā, as a yogic text, implies voluntarism. Chapter 2 offers an analysis of the Gītā's concept of guṇa (literally 'strand'), and argues that the puruṣa, or self, which is called a 'consenter' exercises agency in consenting. Chapter 3 addresses the worry that niṣkāma karman, or desireless action, is a contradictory notion because desire is necessary for action. Based on examination of the Gītā's theory of action, it is shown that the Gītā does not hold desire necessary for action and that in fact the text articulates four distinct types of niṣkaāma karman. Chapter 4 explores the concepts of transcendence of the guṇa-s and surrender of action to Krishna and develops a definition of karma yoga involving these concepts. The chapter concludes with an argument that karma yoga requires creativity. The dissertation closes with the suggestion that through karma yoga a practitioner might come to enjoy an extraordinary sort of freedom that surpasses the ability to exercise will.
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Books on the topic "Karma-yoga"

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Sivananda. Karma yoga. [Freemantle, W.A.]: Divine Life Society, 1985.

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Vivekânanda. Karma yoga. Delhi: Sanmarg Parkashan, 1985.

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Sivananda. Practice of Karma Yoga. 5th ed. Shivanandanagar: Divine Life Society, 1985.

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Ravindra, Kumar. Karma Yoga for beginners. New Delhi: Sterling, 2010.

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Padmā, Binānī, ed. Karma yoga ke pathika. Mumbaī: Binānī Ṭrasṭa, 1999.

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Desāī, Dolatabhāī Baḷavantarāya. Gītānuṃ amr̥ta, Karmayoga: Bhagavāna Śrīkr̥shṇavacane kahelī amr̥tamaya Gītānā Karmayoganuṃ eka anokhuṃ darśana, je āpaṇane jīvanamāṃ ḍagale ne pagale samr̥ddhi prere, samājanuṃ utthāna kare. Amadāvāda: Gūrjara Grantharatna Kāryālaya, 1994.

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Guin, Joss. Les secrets du karma yoga: Des exercices pour aller au cœur de soi. Montréal: Jour, 2012.

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Pāṇigrāhī, Śarata Candra. The concept of Yoga in the Gita. Puri, Orissa: Prajnaloka, 1994.

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Śrīmad Bhagavadgīta rahasya, or, Karma-yoga-śāstra. New Delhi: Asian Educational Services, 2007.

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The four yogas: A guide to the spiritual paths of action, devotion, meditation, and knowledge. Woodstock, VT: SkyLight Paths Pub., 2006.

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Book chapters on the topic "Karma-yoga"

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Kämpchen, Martin. "Vivekānanda: Karma Yoga." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20779-1.

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Nikhilananda, Swami. "Spiritual Disciplines I (Karma-Yoga)." In Hinduism, 94–104. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003226666-5.

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Dhiman, Satinder. "Karma Yoga: The Path of Enlightened Action." In Bhagavad Gītā and Leadership, 103–25. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-67573-2_5.

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Krishnan, Venkat R., and Zubin R. Mulla. "Karma-Yoga: Philosophy of Moral Development and Work Motivation." In Palgrave Studies in Indian Management, 127–56. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-87906-8_5.

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Chow, Charles. "Karma Yoga: Application of Gita (2:47) for Superior Business Performance During Industry 4.0." In Managing by the Bhagavad Gītā, 103–35. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-99611-0_6.

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Sharma, Arvind. "Karma Yoga." In Modern Hindu Thought, 123–25. Oxford University Press, 2005. http://dx.doi.org/10.1093/acprof:oso/9780195676389.003.0018.

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Sharma, Arvind. "Karma-yoga." In Classical Hindu Thought, 127–31. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780195658712.003.0018.

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"From Karma Yoga." In Swami Vivekananda, 75–76. Routledge India, 2015. http://dx.doi.org/10.4324/9781315696584-16.

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Allen, Douglas. "How Can Gandhi Interpret His Favorite Bhagavad-Gita as a Gospel of Nonviolence?" In Gandhi after 9/11, 60–85. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199491490.003.0004.

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The Bhagavad-Gita is Gandhi’s guide to daily living. Scholars and Hindu followers of the Gita have found Gandhi’s readings and commentaries of karma-yoga and especially of a nonviolent Gita surprising, inadequate, and a hermeneutical disaster. What distinguishes Gandhi’s interpretation of karma-yoga is his emphasis on the karmic world of relative truth. What is really remarkable is Gandhi’s interpretation of the central message of the Gita as a gospel of ahimsa. How can Gandhi justify such a seemingly bizarre claim? I examine usual interpretations of this claim that one must not take the Gita literally, but must instead read and interpret it as highly symbolic, mythic, allegorical text. More significantly, I attempt to analyze Gandhi’s approach and dramatic nonviolent interpretations by regarding the Gita as a dynamic open-ended text that is always contextualized and involves a key, creative, insightful hermeneutical move of greatest relevance today.
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Medhananda, Swami. "“The Deification of the World”." In Swami Vivekananda's Vedāntic Cosmopolitanism, 43–90. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197624463.003.0003.

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Chapter 2 provides a detailed reconstruction of the main tenets of Vivekananda’s philosophy of Integral Advaita, as expounded in lectures and writings in the 1890s. Militating against the dominant view that his philosophy follows Śaṅkara’s Advaita Vedānta in all or most of its essentials, the chapter contends that Vivekananda, under the influence of Ramakrishna, reconceived Advaita Vedānta as a nonsectarian, world-affirming, and ethically oriented philosophy. Vivekananda, in contrast to Śaṅkara, held that (1) the impersonal Brahman and the personal Śakti are equally real aspects of one and the same Infinite Divine Reality; (2) the universe is a real manifestation of Śakti; (3) since we are all living manifestations of God, we should make Vedānta practical by loving and serving human beings in a spirit of worship; and (4) each of the four Yogas (i.e., basic forms of spiritual practice)—Bhakti-Yoga, Jñāna-Yoga, Karma-Yoga, and Rāja-Yoga—is a direct and independent path to salvation.
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