Knowing about Yoga

“Living souls are the prisoners

of the joys and woes of existence.

To liberate them from nature’s magic,

the knowledge of Brahmn is necessary. 

It is hard to acquire this knowledge,

but it is the only boat,

to carry one over the river of Samsara.

A thousand are the paths that lead there,

yet it is one, in truth,

knowledge, the supreme refuge!”

                                                Yoga Upanishad

Yoga is the spiritual discipline, and it is an integral aspect of Hindu philosophy in which it is deeply rooted.  It is the practice aspect of Hinduism and it is as old as Hinduism itself. 

In Narada Purana, an ancient treatise, sage Narada questions Sanaka Kumara; “Which holy action enables to attain Moktsa?” 

Sanaka Kumar replies:

“Ahimsa Satyamakrodho Brahmacharya Aparigrahou,

Aneersyaa cha Daya Chaiva Yoga-yorubhayo.

Yoga with non-violence, truth, absence of hatred and anger, purity, non-acceptance or non-attachment, destruction of jealousy, compassion, love, mercifulness and benevolence; these are the features in required proportion is the way to Moktsa.” 

Moktsa means liberation, being free from all forms of desires, dissatisfactions and insecurities.  It is the ultimate goal of human pursuit. 

Moktsa implies to simultaneous experience of end of suffering and the experience of bliss, the Sat-Citta-Ananda. 

Moktsa is the experience of the eternal and unchanging truth revealing the universal limitlessness of our nature which alone is the source of infinite peace and joy.  It is characterised by a sense of fulfilment, everlasting peace, happiness and bliss. 

When one attains Moktsa, two life principles; the Atma –the individual self and Param Atma –the universal self, become one.  It means the individual consciousness, the Jiva-Atma, merges with Param Atma, the universal consciousness with inner transformation into a positive state of being.  It validates that Moktsa should be searched within, and not outside. 

Moktsa is an individual experience when one rises above one's thoughts, emotions and actions. 

To attain Moktsa one needs spiritual strength and that strength could be obtained by practicing Yoga.

The essence of Yoga is to realise the awareness one’s own innermost spirit, the Supreme Being within, and that realisation comes with unifying the Atma -the personal soul with Param Atma -the universal soul. 

With Yoga one attains Nirodha -the cessation, of Citta Vrtti –the instability of mind, and harmony between all bodily and mental functions. 

Yoga is based on two principles: the Prakriti and Purusha.  The knowing faculty in man is Citta and it comprises all that is sensible and psychic.  It undergoes modification in the process of knowing. 

Citta –the sub-conscious mind; is the product of material nature –Prakriti and it is not conscious by its nature.  Only the Atma -Purusha, the spirit or the self; is conscious.  It is pure when modification of Citta is suspended. 

The principle of Purusha and Prakriti has been animated and explained for general understanding.  Atma –the self, soul or spirit is Purusha -Pure Consciousness.  The body-mind complex is an evolved form of unconscious primordial matter known as Prakriti. 

Prakriti operates with consciousness derived from Purusha.  Purusha gets tied down or bonded by Aviveka –wrong perception and identification with Prakriti and its products. 

The wrong identification is caused by Purusha's ignorance.  While in bondage, Purusha suffers mental and physical pain because of its false identification with the body-mind complex.

In order to get rid of the wrong identification and consequent pain and suffering, Purusha will have to acquire the knowledge on pure consciousness, the awareness, known as Viveka-Jnana.  

When Purusha acquires Viveka-Jnana, it realizes that as Atma it is completely different and distinct from Prakriti and the associated body-mind system. 

The Viveka-Jnana causes Purusha's Moksha by disentangling Purusha from Prakriti.

The inner most spirit of men is the inner consciousness, the awareness, which is pure and just aware and that is the universal truth. 

To be eligible for realising that truth, one must make effort to be ready to recognise and realise it and that readiness comes when our mind is empty of all prejudices, biases, habits and pre-conditioned ideas. 

With that readiness come the eagerness to serve others and that eagerness to serve others endows us with the power and skills necessary for the required service. 

“Ignorance consists in attributing permanence,

Subjectivity, homogeneity and pleasurability to

What is impermanent, non-substantial,

non-homogeneous and painful.

                                      (Yoga Sutra 2,5)

On readiness to recognise and realise truth, Lord Buddha says; “First empty your mind, only then you can make room for wisdom to come in.  Prepare the mind to face situation in a way that enables you to harness the potential. 

Living with a mind that is egocentric or narcissist will impede progress.  A life full of Ego leaves no room for receptivity as one thinks about nothing else other than its own self.”

On the readiness to realise truths, there is story between Lord Buddha and a milkman:  An egoistic milkman, asked Lord Buddha to come to his home and share his wisdom with him.  In lieu of his wisdom, he would offer him milk.  Lord Buddha set out for milkman’s house carrying his food bowl.  Intentionally, Lord Buddha put some soils in his food bowl.  As milkman was going to offer milk, he found soil in food bowl, so he cleaned the bowl and offered milk.  As milk was offered, Lord Buddha started walking back to his place.  Surprised milkman asked that it was agreed that he be given wisdom.  Lord Buddha responded that he just had enough. 

Lord Buddha then explained that mind is similar to the container with impurities.  The thoughts that preoccupy our mind are like impurities you found in my food bowl.  To receive or attain wisdom, you must purify your mind by making it free of all impure thoughts.  Lord Buddha then asked the milkman to cleanse himself of his thoughts, only then will he be able to imbibe any further teachings. 

The science and practice of Yoga, the illuminating spiritual discipline, evolved with a long process of creative effort to explore higher dimension of existence and consciousness, the divine nature. 

By practicing Yoga, the great sages had been able to transform the human dimension of consciousness that keeps us bound to Samsara into spiritual dimension which is divine in nature. 

As human being, we are, consciously or unconsciously, always looking for an appropriate basis for life such as right attitude towards life with high degree of confidence and inspiration.  Towards this goal, Yoga, as spiritual discipline, has been developed.

Yoga, as it is today, is a result of the work of great Yogis through eons of human history.  The primordial principle of divinity, Siva himself, with Parvati, as his disciple, is believed to be the progenitor of Yoga.  Since then the sages, ascetics and great personalities have been practicing and experimenting on Yoga techniques of widest range.

In the process of evolution, the magical, occult and mystical elements all got intertwined with Yoga.  The Yogis who rejected magical and occult motifs in favour of transcendent goal were able attain a complete triumph over their mind.  Those great Yogis crafted elaborate but effective techniques of training mind for attaining complete union with divinity. 

Bhagvad Gita (2.48) defines Yoga as; “To concentrate the mind upon Supreme by controlling the ever-disturbing senses and to perform one’s duty equipoise in equanimity, abandoning all attachments to success or failure.  It is a way for attaining serenity of mind, skill in action and the ability to stay attuned to the glory of pure inner consciousness, the Supreme Being." 

Yoga is the practice aspect of the spirituality –the emotional energy, and practicing spirituality means practicing Yoga.  It helps us to develop emotional intelligence with higher degree of self control and the ability to motivate ourselves.  We suffer moral deficiency, if we lack self control and fail to motivate ourselves. 

Essentially Yoga guides us to a higher purpose of our life and keeps us on right path.  It helps us to be honest with ourselves and others, and demands highest degree of integrity towards universal values. 

Defining our values and honouring them is all about being spiritual and practicing Yoga.  Yoga guides us to focus on happiness producing thoughts that enables us to cultivate positive attitude. 

Yoga embolden with good moral and ethical values to subdue our Ego that disables our true nature and keeps our sensual pleasures and attachment activated. 

Yoga enables us in developing wisdom and insight on physical, emotional, ethical and moral values for the purpose of gaining positive energy for good of self and of all other beings.  Deep understanding and continuous persistent practice of Yoga for a long period of time result in physical, mental and spiritual wellbeing of the practitioners. 

Bhagvad Gita (6.20-23) says; “The highest stage of Yoga is Samadhi when mind is completely restrained.  At that state, one is able to see the Param Atma by pure mind when boundless happiness and freedom is experienced.  That state is the actual freedom from all miseries from where one will never depart.”

Four Streams of Yoga

Bhagvat Gita has profound teachings on four branches of Yoga: (i) Bhakti Yoga -the path of love and devotion, (ii) Jnana Yoga -the path of knowledge, (iii) Dhyana Yoga -the path of mind and meditation, and (iv) Karma Yoga -the path of actions.  At generic level they seem different but in practice they intertwine into each other at various levels. 

In Bhagvat Gita (4.11), Krishna says: “As one approaches me, so I receive. By whatever way one approach me; by that way do I come to him.  All paths lead to me only.”  This is a highly mystical phrase.  Here Krishna -the personification of Universal Self, says all paths of spirituality being followed ultimately ends with Universal Self.

The four Yogas are indeed the four pillars of Hinduism.  The teachings on first three Yogas were in existence but the teaching on Karma Yoga is the creation of Bhagvad Gita. 

Bhakti Yoga

Bhakti Yoga is the Yoga of love and devotion.  It precedes all other Yoga because it is the love and devotion that enables us to develop spiritual qualities.  

Bhagvad Gita (12.12) says; “If you cannot practice Bhakti Yoga, engage yourself in Jnana Yoga -cultivation of knowledge.  Better than Jnana Yoga is Dhyana Yoga -meditation, and better than Dhyana Yoga is Karma Yoga -the renunciation of fruits of action, by which one can attain peace of mind.”  It means the simplest thing is to do our duty selflessly, whatsoever that may be, without expecting any result out of it.

Bhakti Yoga is a process by which one is motivated towards purification of senses.  With Bhakti Yoga, our senses that have natural tendency to be impure, being engaged in sense gratification, become purified and in purified state they come directly in contact with divinity –the original nature of being pure, the Param-Atma.

Bhakti Yoga is the path of unshaken love and devotion, positive attitude and attention towards an object or a cause. 

Love in truest sense means sacrifice, renunciation and purity in thought and action.  Unconditional love arises from complete devotion and devotion is emboldened with (i) devotion with serenity, (ii) devotion with confidence and (iii) devotion with inspiration.  It is with deep and undivided love and devotion one can attain Moktsa –liberation, the enlightened existence. 

Devotion brings about focus, the awareness and mindfulness from our heart, our inner consciousness that regulates our mind and thought pattern.  It is the devotion that makes it possible to achieve highest level of concentration that brings about visualisation of truth, the ultimate state of realisation, which is self realisation.  And self realisation indeed means God realisation. 

Thinking without devotion creates jagged thought pattern which strains our mind, creating pressure, leading to more stress and tension.  Wherein, thinking with devotion, that is, thinking with love creates soft, soothing thought patterns which bring about calmness and serenity without pressure, stress or tension of conflicting thoughts.

Bhakti Yoga, as instrument, enables us for cultivating self awareness that brings clarity from the ocean of thoughts that cause storms and imbalances in our mind. 

In Bhagvad Katha, an epic on cultivating the Art of Dying, Radha demonstrates her unconditional love for Krishna.  Krishna’s friend Uddhav when he returns after meeting Radha and her compatriot Gopis says: “Lord, the real appearance of Love, that I saw in Vridhavan is the only Truth.” 

Radha could have stopped Krishna from living her behind and going to Mathura or gone along with Krishna.  But the love and devotion she had for Krishna, she let him go and accomplish his mission. 

In Ramayana, Sita could have stopped Rama from going to forest for fourteen years or could have decided not go along with him.  Going with Rama to forest for fourteen years, Sita let Rama to accomplish his mission and let Ramayana to be the embodiment of the Art of Living. 

Similarly, in Buddha Dharma, Yashodhara could have stopped Shidhartha from becoming ascetic or gone with him.  But Yashodhara stayed back and became ascetic herself from the day Shidhartha left the palace in search of truth.  

All the years, Shidhartha was in search of truth, Yashodhara in highest austerity, with truest love and devotion, was the most ardent well wisher, free from all forms of attachment, for the success of Siddhartha’s mission. 

In each of the three cases above, Radha, Sita and Yashodhara are the embodiments of Bhakti Yoga. 

In Bhagwad Gita, the Universal Self, personified in the form of Krishna, says; “Causes of pain and pleasure are the Karmas -actions.  Practicing Bhakti Yoga one should detach from those actions that are the causes of pain and pleasure.  If one is not been able to do so, one should think that enjoying the pleasure is our misfortune. 

I enter the mind of those who are completely devoted to Me, and all their desires start diminishing.  Such persons see their own Atma in Me, and see Me only.  At that state of being, their desires that are the causes of pain and pleasures are completely destroyed. 

Whoever has pure and complete Bhakti -devotion, on Me, and their mind think about Me only, they do not even need Jnana –spiritual knowledge, as they are taken care by My Bhakti. 

My true devotees do not want anything from Me.”

Jnana Yoga

Jnana Yoga is the Yoga of transcendental knowledge.  It enables us to know the identity of Atma -the individual self, and Param Atma -the universal self.  It enables us to dissolve Atma in Param Atma resulting in attainment of Moksa. 

Jnana Yoga says, Atma is trapped by Ahangkar -Ego.  When Ahangkar is removed, Atma dissolves in Param Atma. 

For Param Atma, everything is positive and wholesome.  Param Atma does not react but absorbs and dissolves, and returns the rightful reflection or results in right balance.  In Param Atma, there is no duality; all is one, the Bhramn –the universal oneness.

In Bhagvad Gita (13.8-2 and 16.1-3), Krishna says: “Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a spiritual master, cleanliness, steadiness, self control, renunciation of sense gratification, absence of false Ego,  the perception of the evil of birth, death, old age and disease, detachment, freedom from entanglement with home wife, children and the rest, even mindedness amid pleasant and unpleasant events, constant and unalloyed devotion, accepting the importance of self-realisation, and philosophical search for the absolute truth are declared to be knowledge and besides whatsoever are ignorance.

Fearlessness, purification of one’s existence, cultivation of spiritual knowledge, charity, self-control, sacrifice, knowledge of the Vedas, austerity, simplicity, nonviolence, truthfulness, freedom from anger, renunciation, tranquillity, aversion to fault finding, compassion for all living entities, freedom from covetousness, gentleness, modesty, steady determination, vigour, forgiveness, fortitude, cleanliness, and freedom from envy and from passion for honour are the transcendental qualities of man with divine nature.  These are Dharma which the ancient sage Manu had prescribed in his Manusmriti."

With transcendental knowledge gained through Jnana Yoga, one understands the difference between the inner consciousness and body.  The inner consciousness is the cosmic intelligence.  It is different from body and that its nature is immutable, indestructible and eternal.  Mind belongs to the body but not the cosmic intelligence. 

With Jnana Yoga, one understands that inner consciousness is spiritual element and it is eternal.  When our body dies our inner consciousness is liberated from our body.  But it remains eternally active in the spiritual kingdom till it assumes its existence in the next body.  This is the bedrock philosophy of rebirth, reincarnation, and Karma.  Gaining this spiritual knowledge is the cornerstone of the Jnana Yoga.

In Srimad Bhagwatam (17.5.19), it is said; “Dharma is the human beings’ real wealth.

 

Wishing for pleasure is Dukkha -suffering.  Ending the feelings of joy and sorrow, pleasure and pain, is Sukkha -happiness. 

When the mind is busy in Me -the universal self, it is called Sam.  Controlling the senses and sense desires is called Dama.

Experiencing the sorrow as a result of own Karma is Danda.  The secret of bondage to Samsara -phenomenal existence and of attaining Moktsa -liberation is Vhed.  One who knows this secret is Pandita.

Renouncing the desires that leads either to pain or pleasure is called Tap.  Being free from Karma causing either pain or pleasure is Saucha –purity. 

Seeing Param Atma -Universal Self, everywhere and in all beings is Satya –truth.  Controlling the anger and speech, and being patience is Dharya. 

Thinking and working for others’ welfare is Daan –loving kindness and compassion.  To deliver the spiritual knowledge for the welfare of others is Dakshinaa. 

Reflecting on one’s negative Karma and repenting on one’s Paap –negative Karma, is Lajja. 

Accumulating Sat Guna -positive Karma, is the real beauty –Shree, and it is the Swasti. 

The real knowledge is that which diminishes the difference between Atma -individual self, and Param Atma -Universal Self.”

Dhyana Yoga

Dhyana Yoga, the Yoga of meditation inclusive of concentration and contemplation.  Sage Patnajali, has elaborated Dhyana Yoga as Raj Yoga, considering it the Supreme Yoga. 

Raj Yoga is the Yoga of tranquillity and contemplative meditation, the supreme science of mind that enables us for self realization.  What one holds in one’s mind, one becomes is the cornerstone of Raj Yoga. 

Raj Yoga asserts that mind is the instrument for attaining Moksa –liberation.  Its goal is to establish unity with the ultimate absolute truth, the Brahmn which is formless and timeless. 

In Bhagvad Gita (6.6-7 and 6.18) Krishna says; “One who has conquered the mind, the mind is his best friend; but for one who has failed to do so, his mind will remain the greatest enemy. 

For one who has conquered the mind, the Param Atma is already realized and has attained tranquility.  To such a person happiness and distress, heat and cold, honor and dishonor are all alike.

When a Yogi, by practicing Yoga, disciplines his mental activities and becomes situated in transcendence, devoid of all material desires, he is said to be well established in Yoga.”

Raja Yoga begins with the cognizance that mind is the centre of thought, feeling and behaviour, and consciously and unconsciously adjusts and relates our action to its physical and psychological environment. 

Mind is subtle without a gross body.  It is invisible, intangible and immeasurable force.  The mind is the key to inner wisdom.  It activates and incites awareness on our being and relates to universal cosmic energy and enables us to be mindful of our thoughts and actions.  But the same mind, by falling prey for attachment to ephemeral worldly affairs, not only rob itself of its power of reasoning but thoroughly ruins the present and future prospects of becoming a noble being. 

Mind is the seat of perception and interpretation.  We need to provide right environment to our mind for which we need to calm down such that our mind becomes fully engaged in the present moment and enters into an elevated state of awareness and mindfulness. 

Our mind has three dimensions: (1) subconscious, (2) conscious, and (3) super conscious.  When our subconscious mind is calmed, purified and regulated, we progressively move into conscious and eventually to the super conscious state leading to freedom of bondage whatsoever and eventually to Moktsa.  Moktsa is nothing but the super conscious dimension of our state of being. 

A mind finely attuned with the melody of universal mind at super conscious state changes our course of life with positive thoughts which will not give space for impure thoughts.  A constant endeavour is however needed to consciously cultivate positive thoughts and it is a lifelong process. 

Raj Yoga is essentially the science of mind which brings about harmony and union: harmony between physical, mental and spiritual being of human life, and union between elemental lower self, the Atma bound by Ego and the higher self, the Param Atma, the Brahmn. 

It is well founded in Bhagvad Gita that the root of all suffering and discord is the agitated mind and by practicing Yoga we can still our mind.  By stilling the mind we attain a mental state of equanimity that enables us to look at the world and happenings around with positive thoughts and emotions.  As long as one’s mind remains as the unconquered enemy, one has to serve the dictation of negative emotions and the real meaning and mission of life is defeated.

Raj Yoga analyses that mind has four faculties: (i) thinking, (ii) feeling, (iii) willing and (iv) restraining.  It believes that just as thinking can be taken to a higher state, so also feeling, willing and restraining can be taken to higher levels. 

For a person perfected in Raja Yoga, mind generates thoughts only when desired, required or needed or else remain in the state of equanimity and equipoise filled with cosmic intelligence. 

In ordinary person, thinking is a continuous process.  The mind thinks involuntarily and continues to generate thoughts even if one does not want to think about an issue at all.  It is influenced by the situation and reacts to it generating both positive and negative thoughts and emotions.

Raj Yoga delves on inner consciousness, the cosmic intelligence by which complete awareness of one’s own identity is established.  It relates with the truth emanating from inner consciousness, the faculty of recognizing the distinction between right and wrong with regards to one’s own conduct. 

The process and practice of Raja Yoga restrains Citta Vritti -the involuntary modification of mind, as mind is always changing with a constant flux of thoughts. 

Raj Yoga affirms that mind is the ruler of the psycho-physical structure, and it must be tamed.  But before the mind is tamed, the body must be tamed with Yama -self discipline. 

Karma Yoga

Karma-Yoga is the Yoga of action.  The teaching on Karma Yoga was given for the first time in Bhagvad Gita by Krishna to Arjuna. 

Karma Yoga teaches that by doing one’s duty with full faith and devotion, without expecting any return from it delivers Moktsa –liberation from Samsara. 

Karma Yoga tells us to do our rightful duty without seeing ourselves as doers.  It tells us to do our duty having firmly fixed our thoughts on Param Atma –the Supreme Self, while all selfish desires and fruits of our actions are relinquished.

Bhagvad Gita (2.47) says; “Karmanye Vadikay Rastey, Ma Phalesu Kadachana -Do your rightful duty but never aspect anything in return."

Karma Yoga is the path of renunciation or non-attachment to the fruits of one’s action, which means renunciation of the cause of suffering. 

The fundamental basis of Karma Yoga is that the separation of action from its result ultimately leads to non-attachment and freedom from Karmic ties to the world. 

Karma Yoga says if one cannot pursue any other Yogas, one must do one’s rightful duty with full devotion to it with no attachment to its result. 

In Bagvad Gita (2.47-48 and 6.1), Krishna instructs Arjuna: “Perform all your actions with mind concentrated on the Divine, renouncing all forms of attachments.  Look upon successes and failures with an equal eye.  Take refuse in Supreme Consciousness, and perform all your actions with self-control.  Do not do anything for the sake of benefit it brings.

One, who is unattached to fruits of his work and works as he is obligated, is in renounced order of life, and he is a true mystic.”

In practicing Karma Yoga, we are required to renounce Ego-led motivation.  The judgement, as what we should be doing must be made with our conscience and do it selflessly.