Karma-yogi

Expressions researched:
"karma-yogi" |"karma-yogi's" |"karma-yogis"

BG Chapters 1 - 6

BG 6.47, Purport:

The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogī, jñāna-yogī or dhyāna-yogī, rāja-yogī, haṭha-yogī, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas. Therefore, to become Kṛṣṇa conscious is the highest stage of yoga, just as, when we speak of Himālayan, we refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.

BG Chapters 7 - 12

BG 8.14, Purport:

A pure devotee does not desire anything. In the Caitanya-caritāmṛta the pure devotee is called niṣkāma, which means he has no desire for self-interest. Perfect peace belongs to him alone, not to them who strive for personal gain. Whereas a jñāna-yogī, karma-yogī or haṭha-yogī has his own selfish interests, a perfect devotee has no desire other than to please the Supreme Personality of Godhead. Therefore the Lord says that for anyone who is unflinchingly devoted to Him, He is easy to attain.

BG Chapters 13 - 18

BG 18.66, Purport:

Karma-yogīs, empiric philosophers, mystics and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, mā śucaḥ, "Don't fear, don't hesitate, don't worry," are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Kṛṣṇa, but such worry is useless.

SB Canto 2

SB 2.6.28, Purport:

The karma-yogīs know that the Supreme Lord is the factual enjoyer and maintainer of all sacrifices and of the austere life. They also know that the Lord is the ultimate proprietor of all the planets and is the factual friend of all living entities. Such knowledge gradually converts the karma-yogīs into pure devotees of the Lord through the association of unalloyed devotees, and thus they are able to be liberated from material bondage.

SB Canto 3

SB 3.16.19, Purport:

There are many kinds of mystics, such as the karma-yogī, jñāna-yogī, dhyāna-yogī and bhakti-yogī. The karmīs particularly search after the favor of the demigods, the jñānīs want to become one with the Supreme Absolute Truth, and the yogīs are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramātmā, and ultimately by oneness with Him.

SB 3.20.34, Purport:

The mentality of the demons in being enamored by the false beauty of this material world is expressed herein. The demoniac can pay any price for the skin beauty of this material world. They work very hard all day and night, but the purpose of their hard work is to enjoy sex life. Sometimes they misrepresent themselves as karma-yogīs, not knowing the meaning of the word yoga. Yoga means to link up with the Supreme Personality of Godhead, or to act in Kṛṣṇa consciousness. A person who works very hard, no matter in what occupation, and who offers the result of the work to the service of the Supreme Personality of Godhead, Kṛṣṇa, is called a karma-yogi.

SB Canto 4

SB 4.24.54, Purport:

As stated in Brahma-saṁhitā: vedeṣu durlabham adurlabham ātma-bhaktauvedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33). This indicates that it is very difficult for one to attain the ultimate goal of life and reach the supreme destination, Vaikuṇṭhaloka or Goloka Vṛndāvana, simply by studying Vedānta philosophy or Vedic literature. However, this highest perfectional stage can be attained by the devotees very easily. That is the meaning of vedeṣu durlabham adurlabham ātma-bhaktau. The same point is confirmed by Lord Śiva in this verse. The Lord is very difficult for the karma-yogīs, jñāna-yogīs and dhyāna-yogīs to attain.

SB 4.24.62, Translation:

My dear Lord, Your universal form consists of all five elements, the senses, mind, intelligence, false ego (which is material) and the Paramātmā, Your partial expansion, who is the director of everything. Yogis other than the devotees—namely the karma-yogī and jñāna-yogī—worship You by their respective actions in their respective positions. It is stated both in the Vedas and in the śāstras that are corollaries of the Vedas, and indeed everywhere, that it is only You who are to be worshiped. That is the expert version of all the Vedas.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.5:

Ordinary human activities are quite different from the activities recommended in the Śrīmad Bhagavad-gītā; understanding this difference is essential for us. In our times we find many fruitive workers who claim to be karma-yogīs but in fact are seen to enjoy the fruits of their labor. What is needed is not this false karma-yoga but genuine buddhi-yoga, which Lord Kṛṣṇa several times explains in the Bhagavad-gītā.

Renunciation Through Wisdom 1.7:

A grade higher than this mean class of gross materialists are those who believe in the transmigration of the soul. These are the fruitive workers who perform pious activities such as giving in charity, but their only motive is to ensure that their next life is one of luxury and sense enjoyment. Neither of these grades of fruitive workers realizes that both pious as well as sinful activities cause bondage. These materialists do not know that karma-yoga, activity performed without fruitive desire, is the best form of activity. Therefore they often think that the karma-yogīs are as attached to this material world as the gross materialists. The sole motive of the karma-yogī, however, is to instruct the members of society for their benefit.

Renunciation Through Wisdom 1.7:

Huge factories, universities, hospitals, and so on, are certain to entangle society further in the karmic cycle. Bygone ages never witnessed such huge, complex arrangements for gross materialistic activities. Wrong and simply bad association has tightly bound up the innocent populace in mean activities. But the learned man, the karma-yogī, can show society how to perform all these activities for the satisfaction of the Lord.

Renunciation Through Wisdom 1.7:

Previously, sages arranged for Lord Viṣṇu's Deity to be worshiped in practically every household, thereby creating the atmosphere for people to become karma-yogīs. Similarly, it is now urgent that similar arrangements be made to worship and serve Lord Viṣṇu in the huge factories, mercantile firms, hospitals, and so on. This can firmly establish true equality among men under a spiritual banner.

Renunciation Through Wisdom 1.7:

They are Lakṣmī-Nārāyaṇa, Sītā-Rāma, and Rādhā-Kṛṣṇa. These three Deity couples are widely worshiped all over the Indian subcontinent. Therefore, we request the owners of large factories and business firms to establish the worship and service of any of these three Deities in their establishments. The owners can then distribute prasādam, offered food, to everyone. This practice will repair any disagreements between worker and owner, because both will become karma-yogīs.

Renunciation Through Wisdom 1.8:

People in general are ignorant and addicted to fruitive activities. Without disturbing their minds, the karma-yogī can benefit them by explaining the truth about man's eternal position as Lord Kṛṣṇa's servant.

Renunciation Through Wisdom 1.8:

The karmīs are foolish and ignorant, whereas the karma-yogīs are wise and learned. These wise men know that the nature of the material modes and material activities is exactly opposite to that of the soul. For this reason the karma-yogīs never engage in material activities under the modes of material nature, as the karmīs do, but rather perform karma-yoga, which is meant to satisfy Lord Viṣṇu.

Renunciation Through Wisdom 1.9:

The actions of the karma-yogī, or devotee, are always connected with the Absolute Truth. Hence the devotee remains situated on the transcendental platform, far beyond the mundane sphere. In such a realized position, he does not see this material creation as separate from the Supreme Lord but as a transformation of His energy. Such perceptions are unhindered by the the material modes of nature. Indeed, the karma-yogī's realization of everything's inherent connection with Lord Kṛṣṇa is equipoised and transcendental.

Renunciation Through Wisdom 1.9:

Among the animals, the cow is also in the mode of goodness; elephants, lions, and so on, are situated primarily in the mode of passion; dogs and some humans (such as the caṇḍālas and other outcastes) are in the mode of ignorance. The karma-yogīs, who are always meditating on the Supreme, never see these outer coverings of the soul, but rather the pure soul proper.

Renunciation Through Wisdom 1.9:

The karma-yogīs perceive that all elements and objects in this world are materials for the Supreme Lord's worship and that all living entities are eternal servitors of Lord Kṛṣṇa. One attains the purest stage of equal vision when one ceases to take into consideration the outer covering of the soul, the body, but rather is established in the soul's innate nature of serving the Lord.

Renunciation Through Wisdom 1.9:

The karma-yogī knows that Lord Kṛṣṇa is the only enjoyer and exploiter of all material objects and that He is the only Lord and master of all living entities. Forgetful of this relationship with Lord Kṛṣṇa, the living entity falls into the clutches of māyā, or illusion.

Renunciation Through Wisdom 1.9:

It must be understood that the results of sacrifice performed by the karma-yogīs, as well as the austerities of the knowledge-seekers, are all meant to be enjoyed by Lord Kṛṣṇa alone. The object of the yogīs' meditation, the Supersoul within the heart, is actually a partial expansion of Lord Kṛṣṇa.

Renunciation Through Wisdom 1.9:

Previously we explained that a pure karma-yogī is automatically a brāhmaṇa, sannyāsī, and a yogī. Like a karmī, or fruitive worker, he is expert in performing sacrifices and executing his duties; like a jñānī, or seeker of knowledge, he is renounced and austere; and like a yogī, he is also detached from the fruits of his work and has brought his senses under control. One who is completely detached from all fruitive work and has become attracted to the Supreme Lord and His loving devotional service is simultaneously ornamented with all good qualities.

Renunciation Through Wisdom 1.9:

Since the karma-yogī knows that the ultimate enjoyer of the fruits of all his activities is Lord Kṛṣṇa, he does not hanker after those fruits and is fully detached from them. He always thinks of doing everything for Lord Kṛṣṇa. Such an unattached karma-yogī never thinks that action in Kṛṣṇa consciousness is meant for enjoying sense pleasure or avoiding pain.

Renunciation Through Wisdom 1.9:

But he whose work is a sacrifice for the satisfaction of the Supreme makes no endeavors for his physical requirements. Since he is engaged in devotional service to the Supreme Lord, he is not required to execute the ritualistic activities recommended in the scriptures. Such a detached karma-yogī is superior to one who is merely unattached to the fruits of his work. The karma-yogī is automatically accomplished in the knowledge of the Absolute that the sannyāsī seeks and the eight mystic perfections that the meditating yogī aspires for.

Renunciation Through Wisdom 1.9:

The real karma-yogīs are in fact devotees of the Supreme Lord. Since they have attained perfection, they do not hanker for profit, adoration, or distinction. In their state of perfection, all knowledge and mystic powers automatically embellish them. With everything desirable available to them, why should they need anything else?

Renunciation Through Wisdom 1.9:

Many yogīs, after mastering a few of these mystic perfections, pretend to have mastered them all, and because of a restless mind they deviate from the goal of permanent samādhi. On the other hand, for the karma-yogī, the devotee of the Lord, there is no such possibility: his heart and concentration remain fixed on his goal because he always works for the pleasure of Lord Kṛṣṇa. He is always in samādhi, the yogī's ultimate destination.

Renunciation Through Wisdom 1.9:

By contrast, when the fruitive worker dies, whatever wealth and education he has acquired, along with the endeavor that went into acquiring them, all become null and void. As for the pure karma-yogī, or devotee, his devotional activities are all beyond the level of mind and body. They are related to the soul and the Supreme Soul, and hence his activities become the wealth of his pure, eternal soul.

Renunciation Through Wisdom 1.9:

Just as the soul is never destroyed with the disintegration of the body, so this wealth of devotional service is never devalued. Thus the Bhagavad-gītā says that the karma-yogī always works for the benefit and elevation of his soul, and that this endeavor and its results remain permanent spiritual assets in this life and the next. These spiritual assets are never liquidated.

Renunciation Through Wisdom 1.9:

The spiritual progress the karma-yogī makes in this lifetime remains intact, and he continues in his next life from that point. In the Bhagavad-gītā (6.43), Lord Kṛṣṇa comments, "On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru."

Renunciation Through Wisdom 1.9:

When we talk of failure in yoga, we refer karma-yogīs, dhyāna-yogīs, and jñāna-yogīs. Among the followers of these paths, the karma-yogī is closest to becoming a pure devotee, since he has dedicated his activities to the Supreme Lord's service. Gradually, acting in this manner, he becomes a bhakta-yogī. Such a yogī is in the highest order, and he is fit to instruct all other yogīs.

Renunciation Through Wisdom 1.9:

The fruitive workers cannot be counted among the yogīs. The actual yogīs are the karma-yogīs, the jñāna-yogīs, the aṣṭāṅga-yogīs, and the bhakti-yogīs. Factually they are the same, although named differently.

Renunciation Through Wisdom 1.9:

Those who cannot reach the top for some reason and get stuck at any one of the four stages acquire the designation of that particular stage. Thus there are karma-yogīs, jñāna-yogīs, aṣṭāṅga-yogīs, and bhakta-yogīs. Lord Kṛṣṇa instructs Arjuna that one who renders loving devotional service to Him, the Supreme Lord, is the highest among all yogīs, and that Arjuna should thus strive to become such a bhakti-yogī.

Message of Godhead

Message of Godhead 2:

Neither the sinful nor the pious materialist can understand the essence of karma-yoga as the means to attain liberation from the always uncongenial bondage of work. The expert karma-yogī therefore behaves just like an attached materialist to teach the people in general about the way one can get rid of the tangle of action and reaction in ordinary work. By such acts, the karma-yogī himself and the world at large are simultaneously benefited. The Personality of Godhead therefore says as follows: "O descendant of Bharata, better you continue to perform work like an attached materialist who is not conversant with transcendental knowledge, so that you can recruit men to the path of karma-yoga, or work with transcendental results."

Message of Godhead 2:

o those who are aware of transcendental knowledge, and who thus are actually learned, perform all acts needed for maintaining the body and mind, but with a view to satisfying the transcendental senses of the Supreme Godhead, Viṣṇu. Ordinary men regard these learned transcendentalists as common workers, but in fact, the transcendentalists are not workers for mundane benefit—they are karma-yogīs, or workers for transcendental results. And in such transcendental work, the material results are gained automatically, without any separate endeavor.

Message of Godhead 2:

In the present age we are witnessing an enormous expansion of material activities, an endlessly variegated multiplicity of material engagements. Mills and factories, as well as hospitals and other institutions, are now in vogue. In ancient times, there was not so great an expansion of material activities. In those days the mode of living was simple, and yet the thoughts were sublime. So now there is a very good field of activities for the karma-yogīs, who can engage all the various modern institutions in the transcendental service of Viṣṇu, for the satisfaction of His transcendental senses.

Message of Godhead 2:

Although the all-pervading Personality of Godhead manifests Himself in His various transcendental, eternal forms as incarnations or plenary portions or various partial portions, the sages recommended the worship of the eternal dual forms of Śrī Śrī Lakṣmī-Nārāyaṇa, Śrī Śrī Sītā-Rāma, and Śrī Śrī Rādhā-Kṛṣṇa. Therefore, it is desired most earnestly that the proprietors and managers of big mills, factories, hospitals, universities, hotels, and various other institutions install a temple for worshiping any of these transcendental forms of Viṣṇu. This will transform all the workers in these institutions into karma-yogīs.

Message of Godhead 2:

The karma-yogī can help revive this transcendental relationship of the living spirit with Kṛṣṇa as His eternal servitor. And the karma-yogī renders this immense benefit to the ordinary living entities-who are entirely addicted to mundane activities—without disturbing them in their ordinary engagements. In fact, the Bhagavad-gītā advises that in the interest of the mundane workers, they should not be restrained from their ordinary engagements; on the contrary, they may be encouraged to stay engaged in that way, within the process of karma-yoga, or work with transcendental results.

Message of Godhead 2:

The mundane workers, who are always desirous of enjoying the fruits of their mundane activities, suffer greatly under the pressing disadvantages of such activities, just like poor oxen tightly tethered to the grinding mill. But under a false pretense of "enjoyer" dictated by the illusory energy, they think themselves to be really enjoying. Therefore, the learned karma-yogīs tactfully engage such foolish mundaners in the respective works for which they have special attachments—but in relation with Kṛṣṇa—without disturbing them in their general activities.

Message of Godhead 2:

The enemies of the karma-yogīs—who generally perform all works for self-satisfaction or sense gratification, and who are not in touch with the Supreme Spirit by the transcendental relationship of service—sometimes pose themselves as working according to the desire of the supreme will. As a matter of fact, they are pantheist pretenders, trying to cover their extravagancy by falsely labeling it transcendental service to Godhead.

Message of Godhead 2:

Similarly, the karma-yogī exists always in a transcendental position, far away from the conditions of the modes of nature, for all his works attain to the platform of the Absolute. When one is in a state of freedom from the modes of nature, the phenomenal world manifests its noumenal feature—its spiritual aspect.

Message of Godhead 2:

However, instead of focusing on the various external tabernacles of these living entities (their embodiments under various modes of nature), with his absolute vision the karma-yogī penetrates to the spirit which is embodied therein. And because this infinitesimal spirit emanates from the infinite Supreme Spirit, the karma-yogī in the highest state can observe everyone and everything with equanimity. Such a karma-yogī views everything in relation to the Absolute, and therefore he engages everything in the transcendental service of the Absolute.

Message of Godhead 2:

His perfect spiritual vision cannot but penetrate the encagement of every material body, just as a red-hot iron cannot but burn everything that it contacts. Thus, the karma-yogī sets an example of transcendental character, by engaging everyone and everything in the transcendental service of the Personality of Godhead.

Message of Godhead 2:

The karma-yogī knows very well that Śrī Kṛṣṇa, the Personality of Godhead, is the enjoyer of everything, and that He is the Lord of all living entities. He sees very little value in the false prestige by which all living entities in this material world put themselves in the position of either an enjoyer or a renouncer. The learned sages feel disgust with this sort of false prestige as the quintessential disease of material existence.

Message of Godhead 2:

We have already discussed hereinbefore that the mundane qualities of goodness that are the signs of the brahmaṇa are included and coexisting within the qualities of the transcendentalist. In the same manner, the dexterity and sacrifice of the devoted worker, the knowledge of the sannyāsī (renunciant), the stillness and profound love for Godhead of the mystic—all these qualities are included and coexisting within the qualities of the transcendental worker, the karma-yogī.

Message of Godhead 2:

After attainment of one or two of the above perfections, many mystics fall into the trap of mental oscillation. In such a state, the mystic fails to attain to the highest perfection, namely, pure devotion to the Supreme Personality of Godhead. But the transcendental worker, or karma-yogī, has no such fear of falling down, for his attention is already fixed in the transcendental service of the Personality of Godhead. Thus, he does not need to enter separately into trance. For the karma-yogī, the mystic perfections manifest automatically due to the ever-increasing freshness of their object of attention, the Personality of Godhead. A mundaner is surely unable to realize how there can be so much transcendental happiness in the service of the Personality of Godhead.

Message of Godhead 2:

Further, there can be no loss for either the mystic or the karma-yogī in his attempt to perfect such transcendental activities. And the gain is always assured, even if the process is only partially completed. Anything that is material or mundane—be it acquisition of knowledge or of wealth—is vanquished along with the annihilation of the material body. But the transcendental work of the karma-yogī surpasses the mundane limits of the material body and mind, because it is performed in relation with the transcendental spirit soul.

Message of Godhead 2:

Some of the asuras, or demons, such as Rāvaṇa and Hiraṇyakaśipu, also underwent a severe process of austerity and penance, but they obtained nothing except some temporary objects of sensory pleasure. Therefore, only when one has transcended the limits of sensory pleasure can he be classified as a karma-yogī, or a worker for transcendental results. Real goodness lies in the activities of karma-yoga, even if one is only in the preliminary stages. Further, a karma-yogī makes progressive headway life after life, and this is confirmed as follows in the Bhagavad-gītā (6.43): "Even after successive births, the karma-yogī revives the transcendental sense of service, and by his natural attachment, he tries again to give further perfection to the progress of his transcendental activities."

Message of Godhead 2:

But among the transcendental mystics, variously classified as karma-yogīs, dhyāna-yogīs, jñāna-yogīs, haṭha-yogīs, and bhakti-yogīs, the last-named bhakti-yogīs are the greatest of all-because as again confirmed in Bhagavad-gītā (6.47), they are always absorbed in the thoughts and actions of transcendental loving service to Godhead.

Message of Godhead 2:

One who reaches an intermediate stage but does not make any substantial progress beyond it, merely remaining satisfied with that particular stage of his development, may be called by that particular name, as, for instance, "karma-yogī," "jñāna-yogī," "haṭha-yogī," and so on. For this reason alone are the mystics of different stages named differently. So the conclusion is that although the path of mystic yoga is one, the transcendental devotee is the greatest of all mystics, because he alone follows the path to its ultimate goal.

Bhagavad-gita As It Is Lectures

Lecture on BG 3.13-16 -- New York, May 23, 1966:

Now, mind that, karma-yogī. Those who are yogis, those who are trying to get spiritual life, regain their spiritual vitality, they are called yogis. There are different kinds of yogis: karma-yogī, jñāna-yogī, dhyāna-yogī, rāja-yogī. The highest of all of them is the bhakti-yogī or the bhakta.

Lecture on BG 3.13-16 -- New York, May 23, 1966:

So far the techniques are required, we are present. The books are there. The literature are there. The authorities are there. Simply we have to agree. "Yes." Yes man. Simply you have to agree, "Yes," henceforward we shall become karma-yogī. Then, from that very point, your life begins. Karma-yoga. The yes man. Mind that, that instead of saying no to Kṛṣṇa.

Lecture on BG 4.1 -- Montreal, August 24, 1968:

The karma-yoga, if somebody is describing the Bhagavad-gītā, yat karoṣi. "Whatever you are doing, kuruṣva tad mad-arpaṇam. You are working? All right. What you have earned?" "One thousand dollars." "Give Me." Are you prepared? Kṛṣṇa is asking, kuruṣva tad mad-arpaṇam. So if anyone is agreed, "Yes, Kṛṣṇa, here is the money for You," then he's a karma-yogī. Otherwise he's a karmī. And the difference between karma-yogī and karmī means he has to suffer the result, good or bad, and karma-yogī has nothing to suffer because he's doing everything for Kṛṣṇa.

Lecture on BG 4.1 -- Montreal, August 24, 1968:

Just like Arjuna. In the beginning he considered that "If I kill my kinsmen and my grandfather I'll be sinful." Yes. But the same thing he acted under the direction of Kṛṣṇa. Kṛṣṇa wanted. So he's free. So karma-yogī means he is free from the reaction of activities. He is karma-yogī. Similarly jñāna-yogī. Somebody is addicted to work very hard. Somebody is addicted to speculate philosophically. So for the speculator, Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). The persons who are addicted to speculative knowledge, after many, many births, he comes to the understanding: vāsudevaḥ sarvam iti (BG 7.19), "Vāsudeva, Kṛṣṇa, is everything." That means termination of knowledge. That is jñāna-yoga.

Lecture on BG 4.39-5.3 -- New York, August 24, 1966:

"So Arjuna, you are asking what is the difference between the karma-yoga and sannyāsa. Oh. So there is no such difference. Better if you become a karma-yogī." Karma-yoga, meaning "You simply work for Kṛṣṇa." "Then you are better than a sannyāsa." Because a sannyāsī is living at the expense of the society, but a man who is fully alert that "Whatever I am earning and whatever I am doing, oh, it is all meant for Kṛṣṇa," oh, he is the practical man. He's a practical man.

Lecture on BG 6.1-4 -- New York, September 2, 1966:

Now, somebody may be in the fifth floor, somebody may be in the tenth floor, somebody may be on the fiftieth floor, but the same lift service is going. You take the lift service as the yoga, connection between the highest story to the down. Anyone who has elevated himself to a certain platform... Someone is called karma-yogī, someone is called jñāna-yogī, someone is called dhyāna-yogī, someone is called bhakti-yogī. So there are different kinds of yoga in this conception. Otherwise, this lift service, yoga service, is the same. It is, the difference is between the elevation point.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Prabhupāda: Now, here it is clearly stated that of all yogis, there are different kinds of yogis. Aṣṭāṅga-yogī, haṭha-yogī, jñāna-yogī, karma-yogī, bhakti-yogī. So bhakti-yoga is the highest platform of yoga principles. So Kṛṣṇa says here, "And of all yogis." There are different kinds of yogis. "Of all yogis he who always abides in Me," in Kṛṣṇa.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

But Kṛṣṇa assured him that Arjuna was the greatest of all yogis. He, I mean to say, pacified him by saying that "Don't bother because you are unable to practice haṭha-yoga system, you are not a yogi. You are the best yogi. You are the best yogi." Why? He gave this formula, that yoginām api sarveṣām: (BG 6.47) "Of all different types of yogis..." There are haṭha-yogī, jñāna-yogī, dhyāna-yogī, bhakti-yogī, many, karma-yogī.

Lecture on BG 7.3 -- Montreal, June 3, 1968:

Every one of us are seeking after pleasure, ānanda, but the yogis, either these jñāna-yogi, dhyāna-yogi, or karma-yogi, or bhakta-yogi... There are different kinds of yogis, but the yogi means the person who wants to connect himself with the eternal happiness. That is called yogi, one who is not satisfied with this temporary, material happiness.

Srimad-Bhagavatam Lectures

Lecture on SB 5.5.5 -- Vrndavana, October 27, 1976:

Plan-making is already there. Kṛṣṇa has given plan gradually. The last plan is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is real plan. This is Kṛṣṇa has given so many plans: karma-yogi, dhyāna-yogi, this yogi, that. But everywhere He has concluded that the real plan is how to become Kṛṣṇa conscious.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 31, 1972:

If, if one surrenders to Kṛṣṇa, if one becomes Kṛṣṇa conscious, then his karma-yogi, jñāna-yogi, dhyāna-yogi, haṭha-yogi, everything..., everything is included there. He hasn't got to practice separately karma-yoga, dhyāna-yoga, jñāna-yoga, haṭha-yoga. Everything is there. The haṭha-yogis, they can display many wonderful things, but Kṛṣṇa-bhakta, without endeavoring for all these things, Kṛṣṇa can show many magic on his behalf.

General Lectures

Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:

One who is working simply for Kṛṣṇa, he is karma-yogī. You have got tendency to work. You have got tendency to flourish yourself by advancing industrialism. That's nice. You go on, do it. We don't forbid it. But do it for Kṛṣṇa. Make Kṛṣṇa center.

Lecture at Bharata Chamber of Commerce 'Culture and Business' -- Calcutta, January 30, 1973:

So unless one understands what is Lord, how he can render service to the Lord? This culture is the highest culture. The karmīs' culture, the jñānīs' culture, the yogis' culture and the bhaktas' culture—there are different cultures. So all of them are called yogis if they are doing sincerely their duty. Karma-yogī, jñāna-yogī, dhyāna-yogī, bhakta-yogī.

1973 Conversations and Morning Walks

Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Reporter: Bhakti is the quality...

Prabhupāda: Yes, quality of karma. Just like Arjuna, Arjuna was fighting. So he was giving the certificate-bhakto 'si. Bhakto 'si: "You are My devotee." So everything is karma, whatever you do. It is activity. But we have to see the quality of that activity. What is the quality of it. Yes, how you can live without being active? You are living being. That's not possible. Simply we have to see the quality of our activity. That makes one karma-yogī, jñāna-yogī, dhyāna-yogī, bhakti-yogī. Everywhere there is karma. Without karma there is nothing.

1974 Conversations and Morning Walks

Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva:

Prabhupāda: And the yogis, they are also on the concept of this body. They are identifying this body as designated Brahman, upādhi-brahma, "Brahman with designation." But their central point is this body. That... This bodily concept of life, so long it continues in the form of karma-yogī or dhyāna-yogī, it can give him relief from the cycle of birth and death and merge into the Brahman effulgence.

1976 Conversations and Morning Walks

Meeting with Endowments Commissioner -- August 24, 1976, Hyderabad:

Prabhupāda: Kṛṣṇa does not say that by karma-yoga one can understand Him. Kṛṣṇa says bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). You cannot say "We are karma-yogīs." Karma-yogī means the third-class. He's karmī and little mixed up with bhakti.

1968 Correspondence

Letter to Brahmananda -- Seattle 16 October, 1968:

think also that Gargamuni also should be supplied with another bride. Because karmis without association of woman, cannot work. So as he is going to be a karmi—not exactly karmi, karma-yogi, so if he likes, he can marry again. But he cannot be a very strict husband, otherwise the same thing will happen. Because in America, the girls are not so trained that they will be very much obedient. So you think over, but if he likes, he can marry again.