Meditation and Yoga

Yog by Poojya Swami Mukandanada

Sent by Ram Pai

There are two type bodily afflictions: Shoka, Dukha or both. Shoka mostly is related to afflictions of the mind. Dukha is mostly afflictions of the body. Afflictions of the mind will lead to afflictions of the body, dukkha. Getting rid of bodily afflictions can be done by seeking help of physicians and also by practicing some of Pathanjali yoga. Gita is all about getting rid of or managing Shoka (manasik roga or shoka nivarana).

Yog: The word Yog has been used in the Gita in almost one hundred fifty places, for multiple purposes. It is formed from the root yuj, which means “to unite.” From the spiritual perspective, the union of the individual soul with the God is called Yog (e.g. verse 5.21). However, the science of accomplishing that union is also called Yog (e.g. verse 4.1). Again, the state of perfection achieved through the process is also referred to as Yog (e.g. 6.18). Union with God naturally disentangles one from misery born of contact with material nature. Hence, the state of freedom from suffering is referred to as Yog as well (verse 6.23). Since perfection is accompanied by evenness of mind, such equanimity has also been called Yog (verse 2.48). One who is in the state of Yog performs all activities perfectly, in a spirit of devotion to God, and hence dexterity at work is also referred to as Yog (verse 2.50). One may ask why Yog is necessary. The answer is that searching for happiness in the material world is like chasing a mirage in the desert. The nature of material desires is such that fulfilling them is like quenching a fire by pouring oil on it. For a moment the fire is subdued, but then it flares up with an even greater intensity. Similarly, fulfilling the desires of the mind and senses leads to greed. But obstructing them is also detrimental because it leads to anger. We must thus understand the root cause of why desires arise and then seek to address that. It all begins when we contemplate that there is happiness in some person or object. Repeated contemplation results in attachment of the mind, and attachment gives rise to desire. So if we can firmly decide that the divine bliss the soul is seeking is not in material objects, these desires will stop arising. However, the desire for happiness is intrinsic to the nature of the soul because it is a tiny part of the infinite ocean of divine bliss. This nature can only be satisfied when the soul attains the infinite bliss of God. Hence, knowingly or unknowingly, every soul is struggling to reach that state of divine consciousness, or Yog.

The various paths of achieving union with God are referred to as different systems of Yog, such as karm yog, jñāna yog, aṣhṭāṅg yog, and bhakti yog. Thus spiritual practitioners are in general called yogis (e.g. verse 4.25), or sādhaks. Occasionally, the word Yog refers specifically to the process of aṣhṭāṅg yog (e.g. verse 4.28). In such instances, yogi denotes specifically the practitioner of aṣhṭāṅg yog.

Jñāna Yog (Path of Knowledge): In this system of Yog, the emphasis is on self-knowledge. The Gita occasionally mentions it as sānkhya yog as well. Through the practice of intellectual discrimination, the jñānī focusses on realizing to him and uniting the individual will with the divine will, the devotee attracts the grace of God and achieves the goal of spiritual perfection more easily than by the other paths. Although the Bhagavad Gita embraces all the systems of Yog, it consistently emphasizes the path of bhakti as the superior system of Yog. This repeated pronouncement by Shree Krishna that he can only be known through bhakti is highlighted in the commentary to dispel the misconception amongst some about bhakti being an inferior system of Yog. Please understand Jñāna Yog also has component of Karm Yog, but Jñāna is predominant.

Aṣhṭāṅg Yog (The eight-fold path): It involves a gradual process of purification beginning with mechanical practices and progressing to the control of the mind. In it, the life force is raised through the sushumṇā channel in the spinal column. It is brought between the eyebrows, which is the region of the third eye (the inner eye). It is then made to focus on the Supreme Lord with great devotion. This process was presented in a structured system of practice containing eight stages by Maharshi Patanjali in the famous text written by him, called Yog Sutras. Thereby, it came to be known as aṣhṭāṅg yog or the eight-fold system of Yog. A variation of this is haṭha yog, in which the emphasis is on austerities. The haṭha yogi strives to gain mastery over the mind and senses by exercising the force of will power. In many places, the Vedic literature also states that there are only three paths to God-realization—karm yog, jñāna yog, and bhakti yog. In such a classification, aṣhṭāṅg yog is included in jñāna yog.

Bhakti Yog (Path of Devotion): This path involves attaching the mind to the names, forms, virtues, pastimes, etc. of God through selfless and exclusive love. One develops a loving relationship with God by seeing him as the eternal father, mother, friend, master, and soul-beloved. By surrendering to him and uniting the individual will with the divine will, the devotee attracts the grace of God and achieves the goal of spiritual perfection more easily than by the other paths. Although the Bhagavad Gita embraces all the systems of Yog, it consistently emphasizes the path of bhakti as the superior system of Yog. This repeated pronouncement by Shree Krishna that he can only be known through bhakti is highlighted in the commentary to dispel the misconception amongst some about bhakti being an inferior system of Yog. Bhakti Yog has components of both Jñāna yog and Karma Yog, but Bhakti or devotion is predominant.

Karm Yog (Path of Action): Karm refers to performing one’s worldly obligations and responsibilities, while Yog refers to union with God. So the practice of uniting the mind with God even while doing one’s obligatory duties in the world is karm yog. This requires detaching the mind from the fruits of actions, by developing a resolute decision of the intellect that all work is meant solely for the pleasure of God. Thus, the Gita occasionally refers to it as buddhi yog, or the Yog of the intellect. Since most people practice spirituality while living in household life and discharging their worldly duties, karm yog becomes necessary for them alongside with any other system of Yog they may pursue. detaching the mind from the fruits of actions, by developing a resolute decision of the intellect that all work is meant solely for the pleasure of God. Thus, the Gita occasionally refers to it as buddhi yog, or the Yog of the intellect. Karma Yog has component of Jñāna Yog, but Karma without desire for karma phala is predominant.

Since most people practice spirituality while living in household life and discharging their worldly duties, karm yog becomes necessary for them alongside with any other system of Yog they may pursue

yoginām api sarveṣhāṁ

mad-gatenāntar-ātmanā

śhraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ yoginām         Gita 6/47

 Of all yogis, those whose minds are always absorbed in me, and who engage in devotion to me with great faith, them I consider to be the highest of all. Even amongst yogis, there are karm yogis, bhakti yogis, jñāna yogis, aṣhṭāṅg yogis, etc. This verse puts to rest the debate about which form of Yog is the highest. Shree Krishna declares the bhakti yogi to be the highest, superior to even the best aṣhṭāṅg yogi and haṭha yogi. That is because bhakti, or devotion, is the highest power of God. It is such a power that binds God and makes him a slave of his devotee.