DHYANA YOGA =VS = PATNAJALI YOGA SUTRAS = YOGA IS BEGINNINGLESS = (POST.8 : Vs 43 to 47) =BECOME A YOGI - URGES KRISHNA, =

DHYANA YOGA

THE PRECURSOR TO PANTANJALI’S YOGA SUTRAS

(POST.8 : Verses 43 to 47)

Lord Krishna gave a detailed description of Dhyana Yoga in the Bhagavad Gita, 5000 years prior to Patanjali Maharshi’s work on Yoga Sutras.

Dhyana Yoga and Yoga sutras both deal with the same subject matter. Dhyana Yoga of Gita gives us many additional details which are not available in Yoga Sutras. Likewise, Yoga sutras tell us many additional details which are not available in Dhyana Yoga of Gita.

But, there are many, many details which are commonly available in both. More important is the fact that they do not contradict each other in any way, any where. Thus, without an iota of doubt, we can say – Dhyana Yoga in the Bhagavad gita is the precursor to Patanjali’s  Yoga Sutras.

Lord Krishna does not claim Dhyana yoga as his own invention. He has clarified in Gita itself that he is only revealing the knowledge contained in the most ancient scriptures. Patanjali also does not claim to have invented Yoga.

Yoga existed always. It is beginningless and endless. Even Lord Siva did not invent it. Any one takes birth from Brahman and yearns for union with Brahman again.

Lord Siva, Lord Krishna are all in union with Brahman - though, for certain purposes, they may seem to retain an identity. This entire cosmic Maya is difficult to fathom and understand, until we ourselves achieve that oneness with Brahman. The whole universe is – just this oneness expressing itself in multiplicity.

You and I are also part of Brahman – but only when we recognize it by coming out of Maya, which is called by several names like Avidya, Prakrithi, Guna thrayam, Sareera thrayam, Mithya and so on.

We talk of gods, heavens, hells, doing good deeds, bad deeds etc, if we are religious, but all these are part of Maya. Else, we talk of lower things like wealth, lust, power, control over others, conquering others and so on.  As Buddha said, we will be gathering all forms of dust around us, until we become dust our self. The Power of Maya is so extraordinary.

Mind with its unsteady and wavering habit is the chief instrument of Maya. Control of Mind is the way – to come out of Maya. Krishna himself said that – it is a tough task, to control your wavering mind. But through Abhyaasa (practice) and vairagya (non-attachment), we can succeed in it, surely but gradually. Dhyana Yoga is intended chiefly for this purpose. It brings us out of the effects of Maya.  

You must keep your faith. Results will surely be flowing back to you all the time. The surest test of progress in spirituality is your increasing joy and increasing peace.

Surely, in initial stages, mind will rebel, militate and create numerous problems and try to take you back to its old ways. It just can’t allow you, to leave your attachment to physical lust, wealth, power, intoxicating things and so on – so easily. Mind  (Or, Maya)wants you to be its slave. Always! Now, you are becoming its Master. That is its problem.

But, persist in Dhyana Yoga. You will emerge as a sure winner. You will have nothing to lose except your slavery to your mind, your sorrows and your restlessness. But, suppose in your battle with your mind, you are not a complete success in this birth, but, say, 50 % success. Or even less than that. Then what?

Krishna has clearly stated what will come to the unsuccessful Yogi:

(1)      No evil destiny will ever come to him in this life or after this life.

(2)      He will certainly go to heavens and reside there happily for countless years. After that also, he will be born in the family of wealthy and pious people.

(3)      Or else, He may be born in the house of enlightened yogis. This would be the best thing that can happen to any person – but is very rare and may happen to highly devoted but unsuccessful yogis.

                      Krishna now continues further :

Verse.43 :

thathra tham Buddhi samyogam  labhathe paurvadehikam

yathahte cha thatho bhooyah samsiddhau kurunandana.

Oh Arjuna, in that next birth, the previously unsuccessful yogi automatically and quickly regains his earlier achievement level in spiritual Sadhana and from there, he strives, with renewed vigour, for perfection (in Yoga, or union with Brahman).

He may, to others, look like starting from scratch, but, he progresses so fast in all the initial stages, that we begin to feel as if he knew all of them already – which is in fact so. This knowledge and devotion comes from the previous birth.

Adi Sankara, Vivekananda, Ramana Maharshi, and many others are all examples of this.

Verse.44 :

poorvaabhyaasena thenaiva hriyathe hyavaso api sah

jignyaasu rapi yogasya sabdha brahmaathivarthathe .

Poorva abhaasena means – Because of whatever you learnt earlier (in previous births). 

Lord Krishna says - This previous learning will draw the yogi back into the yogic path, as if he is drawn to it under some unforeseen force. Even if his sense instruments draw him towards them, his previous birth exercises its strong influence in drawing him towards yoga.

Lord Krishna says - Even if the yogi starts merely as a curious seeker, he will be able to quickly understand and master them and go beyond them towards Yoga and the Brahman.

Sabda Brahma – usually signifies the ancient scriptures of Vedas. 

Vedas are usually called Veda Poorva Bhaaga (first part) and devote to performance of various actions or Karmas. Upanishadic Vedantha is called the Veda-antha Bhaaga or the latter part of yoga, which devotes to Brahman. 

Krishna has divided the essence of all these, into 18 chapters in his Bhagavad Gita. Dhyana Yoga, the 6^th chapter, is one effective way to realize the Brahman. But, its practice can go on for several years or life times. Success comes to the yogi who keeps faithfully in the yogic path.

Verse.45 :

Prayathnaath yathamaanasthu yogee samshuddha kilbishah

aneka janma samsiddhah thatho yaathi paraam gathim.

Lord Krishna says - Due to the supportive effects of (many) previous births, the yogi, who strives continuously is completely purified of his sins and imperfections. He attains fast progress in Yoga in this life. He is thus able to reach the supreme state quickly.

Krishna, is, again and again, emphasizing that your current janma’s good deeds are not a waste at all. They come with you to your next birth and aid you in your progress in your future births.

Verse.46 :

Tapasvi bhyodhiko yogee Jnaanibhyopi mathodhikah

karmibhyascha adhiko yogee thasmaath yogee bhavaarjuna.

Lord Krishna says - O Arjuna. Become a Yogi. For, the yogi is superior to the ascetics; to the jnanis who master the scriptures and to those who perform Karma (actions) (for satisfaction of selfish desires).

This is a direct Advice to Arjuna now. Become a Yogi. The yogi is more unselfish than the Janis, the ascetics and the Performers  of selfish Karmas, as per Vedas. Vedas contain details of so many Karmas for achieving so many desires.

Readers may note that this advice of Lord Krishna is – not only to Arjuna. It is directly to EACH OF US too. This is the specialty of Gita.

Yoga Sutras of Patanjali are a DESCRIPTION. Dhyana Yoga is the PRESCRIPTION. You can’t have any one better than Lord Krishna – from whom you can receive this expert advice.

Verse.47:

yoginaamapi sarveshaam madgathe naantharaathmanaa

shraddhaavaan bhajathe yomaam sa me yuktha thamo mathah.

No doubt, yogis are all, superior to ascetics, Jnaanis and performers of selfish Karmas. But, whom do I consider the best yogi?

Lord Krishna says - Of all the yogis, that yogi who constantly worships me with great devotion, with his mind focused on me, him, I consider him as the best Yogi.

When Arjuna did great penance and pleased Lord Siva, he was an ascetic. When he and other Pandavas performed Raja soya Yaaga and other Vada prescribed Karmas for satisfaction of their deep desires, they were performers of Karma. People who mastered vedic knowledge like Bhishma are Jnaanis.

But, Yogi, being the most unselfish of all, who can see himself in all people and all people in him self and see the Lord in all is the best of all. Of the Yogis, the one whose mind is totally focused on  the lord is the best yogi.

Be a Yogi and be a devotee to the Lord too.

In the last (next) post, we will see a brief summary or the essence of Dhyana Yoga – and from there, we will proceed to Patanjali’s Yoga sutras in future posts.

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DHYANA YOGA = (POST.7 : Vs 36 to 42) = WHAT HAPPENS TO UNSUCCESSFUL YOGIS? = FROM BHAGAVAD GITA

DHYANA YOGA

THE PRECURSOR TO PANTANJALI’S YOGA SUTRAS

(POST.7 : Verses 36 to 42)

So far :

Moderation in all aspects of life is the key for sense control and progress in Dhyana Yoga.

Mind is, by nature, wavering, and moves constantly from one thought to another.

The way to bring it under our conscious control is by becoming a witness to our own mind and its thought processes, but without participating in the same and getting carried away by them.

Sadhaka must do this Sadhana steadfastly without expecting quick results and without being impatient.

When Mind is under Buddhi’s control and Buddhi is established in the self, the Sadhaka stays in Brahman or the real self,  and becomes free of all impurities (and sins).

Now, the yogi, who is fixed in the self (Brahman), sees  himself in all beings and all beings in himself and further, sees Brahman in all.  He treats all beings as he treats himself, at all times and places, in happiness or in sorrow.

On hearing all this from Lord Krishna, Arjuna asked - Oh Krishna, because  my mind is so unsteady, turbulent, stubborn, unyielding and strong, in my opinion, its control seems to be as difficult as the control of the wind.

Lord Krishna replied - Without doubt , the mind is restless and difficult to control. But, by consistent practice, and by controlling of desires with determination,  you can control your mind.

The discussion now continues further :

Verse.36 :

asamyathaathmanaa yogo dushhpraapa iti me matih

vashyaathmanaa thu yathathaa shakyovaapthumupaayathah.

Lord Krishna says now - yoga is difficult to attain for that person whose mind remains uncontrolled. But, when a person controls his mind through constant and consistent practice, yoga can be attained easily.

Krishna is stressing on two aspects. (a) Control your desires slowly and steadfastly. Do not expect quick results. But, be consistent and determined. (b) Practice yoga too consistently.

As you progress slowly in each of the two aspects, each will aid the other. (i) Reducing desires makes the mind calm  and enhances Yoga and (ii) consistent yoga practice makes the mind calm and reduces desires.

There is no doubt that, we are talking of the most difficult task in the world – control of the mind, which has been controlling us and which will try to control us in future!! Therefore do not expect quick results. Keep your faith in your practice and be stead fast in it. You will achieve Results.

Keep your faith in your practice. Results will follow. This is what Krishna tells. Let’s see what modern day successful leaders say.

If you think you can do a thing or think you can't do a thing, you're right –says Henry Ford.

If you think you'll lose, you're lost, For out in the world we find,
Success begins with a fellow's will. It's all in the state of mind –says C. W. Longenecker.

Mind control starts with the faith that it can be done.

Verse.37 :

ayatih shraddhayopetho yogaachchalitha maanasah

apraapya yoga samsiddhim kaam gathim KRishna gachchathi .

Arjuna now asks a further doubt :

Oh Krishna, What fate awaits the person, who, though he has faith, has not been able to control his mind fully from wavering; is diverted from yoga by his wavering mind; and is unable to achieve perfection in yoga (in this whole life time)?

This is a very natural doubt. Arjuna has achieved many things in life. He pleased even Lord Siva with great Penance. He knows that all those tasks which are done with a desire-ful mind are less difficult to achieve. Making the mind desire-less is the most difficult thing. Infinite, boundless joy is its result, which may be the very best. So, he may try. But, what if, he cannot succeed, even till his death, because of the ever-wavering mind? Then, I am neither here nor there? Is that the result for me then?

Verse.38 :

Kachchinnobhaya vibhrashtah chhinnaabhramiva nashyathi

apratishto mahaabaaho vimoodho brahmanah  pathi.

Arjuna asks further : Oh mighty armed one (Oh  Krishna), that person who has strayed from the path of Brahman (the path of Yoga), and has nothing to stand upon, is he not like a broken cloud, deprived of both Self (Brahman) realization and earthly and heavenly enjoyment?

Due to the difficult nature of controlling the mind, if some one in yoga strays away from Yoga – he does not get the unbounded, infinite joy of the successful Yogi; he does not also get his earthly and heavenly enjoyments, which his routine desire-satisfaction would give him. This is the doubt of Arjuna. Is Yoga Sadhana a total waste in such cases?

There are certain types of efforts in which this happens. You try to jump a canal or river from one bank to another. There is no 90 % jump or even 99% jump. Either you have jumped fully or you drown in it. In certain other efforts, you get proportionate result. You try to earn a billion dollars. Even if you earn half or one quarter of that, the effort is not a waste. To which category does Yoga belong?

Verse.39 :

ethanme  samshayam Krishhna chhetthumarhasyaseshhatah

thvadanya ssamsaya svaasya chhetthaa na hyupapadyathe.

Oh Krishna, Only YOU, are the most suitable one who can clear my doubts. Please do remove my doubts totally. There is no one else, who can tear this doubt apart from my mind.

Krishna is the Lord of Yoga or Yogeswara as Gita clearly declares. Arjuna therefore surrenders to him totally and seeks from him all his answers.

Verse.40:

Paartha naiveha naa muthra vinaasaha thasya vidyathe

na hi  kalyaana krith kaschith durgathim  thaatha gachchathi.

Krishna assures him:

Dear Arjuna, for him, there is no fall either in this world or in the worlds here after. No evil destiny will ever come to that person who does good.

In Yoga, one tries to see himself in every one and every one in himself. He sees the Lord everywhere. He can’t ever think of evil to any one. Yes. He may fall to certain desires some times. But, his efforts to be good and do good will certainly yield good results proportionate to his efforts. How? – the answer comes:

Verse.41:

praapya punya kritaam lokaan ushitvaa saasvatee ssamaah

sucheenaam shreemathaam gehe yoga bhrashto abhijaayathe .

Krishna’s reassurance is in very specific terms now :

He who has fallen from yoga, reaches to the higher heavens to which only men of very good and meritorious deeds are entitled. After residing there for countless years, he takes birth in the house of pious and wealthy men.

This re-assurance flows straight from the earlier Karma Yoga Chapter. Your Karma, good or bad, will yield its fruit to you. It may come now or much later or in the next birth. But, come it will. You cannot escape the fruits of your actions.

What comes in this life and which you can trace to your actions – is called drista phalam.  But, what you cannot trace to your  specific actions and comes to you as a bolt from the blue or as a pleasant surprise, is the Adrista phalam, which comes in this birth and also in the next birth. Good Deeds don’t go waste. Neither will your bad deeds.

Readers can read the earlier post on “Dharma – Artha – Kaama – moksha” to know more about this.

Verse.42:

athavaa yoginaameva kule bhavathi dheemathaam

etaddhi  durlabhatharam loke janma yadheedhrisham.

Krishna now gives further assurance :

Or else, this unsuccessful yogi is born in a household of enlightened yogis. But such births, in this world are very difficult to get and extremely rare.

So far, Krishna has clearly stated what can come to the unsuccessful Yogi:

(1)      No evil destiny will ever come to him in this life or after this life.

(2)      He will certainly go to heavens and reside there happily for countless years. After that also, he will be born in the family of wealthy and pious people.

(3)      Or else, He may be born in the house of enlightened yogis. This would be the best thing that can happen to any person – but is very rare and may happen to highly devoted but unsuccessful yogis.

Krishna has said always that – you have no right to insist on particular results or fruits for your actions. The results are given to you by me, but strictly based on your actions. There is absolutely no bias in it. Your Karma Phalam may visit you immediately, or some time later, or even in future births. What happens specifically to an unsuccessful Yogi is detailed in this chapter.

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DHYANA YOGA = BHAGAVAD GITA = POST.6 (Vs.31 to 35) = ALMIGHTY IS IN ALL & EVERYWHERE = THOU SHALT LOVE ALL AS THY SELF = MIND IS UNCONTROLLABLE LIKE WIND = 2 MIND CONTROL TECHNIQUES

DHYANA YOGA

THE PRECURSOR TO PANTANJALI’S YOGA SUTRAS

(POST.6 : Verses 31 to 35)

So far, we have studied up to Verse.30.

Moderation in all aspects of life is prescribed as the key for sense control and progress in Dhyana Yoga.

Mind is, by nature, wavering, and moves from one thought to another and is unable to concentrate on one thought even for a small, reasonable time.

The way to bring it under your conscious control is by being a witness to your own mind and its thought processes, but without participating in the same and getting carried away by them.

You will notice that even while one part of you is thinking, another part of you is watching the thinking process. The watcher you is the Buddhi or intellect and the watched you is the mind (manas/chittam).

The Sadhaka must do this Sadhana steadfastly without expecting quick results and without being impatient for them.

Mind will become calm and unwavering, and will gradually come under the control of the enlightened intellect or Buddhi.

When Mind is under Buddhi’s control and Buddhi is established in the self, the Sadhaka stays in Brahman or the real self,  and becomes free of all impurities (and sins).

In this state, the Sadhaka (yogi) enjoys supreme and infinite bliss.

Now, the yogi, the one who is fixed in the self (Brahman), sees  his own self in all beings and every where and also sees all beings in the self. There is no one who is superior or inferior in his view. All are equal and Brahman is present in all.

Lord Krishna, before whom Arjuna has surrendered himself, says - He who sees ‘Me’ in all beings and sees all beings in me, never loses sight of me and I never lose sight of him.

He explains the concept further in next verse.

Verse.31:

Sarva bhootha sthitham yo maam bhajathyekathvamaasthitah

sarvathaa varthamaanopi sa yogee mayi varthathe .

The yogi who sees me in every being and surrenders to this oneness of me in the universe - he will always be with me irrespective of what he does.

This is a natural corollary of the earlier verses. When you see the lord every where and in every one, including in your own self, you are always in him and he is always in you.

Can you do harm to a person in whom you see the lord, the one whom you love most? Certainly you will not. You will love him just as you love the lord himself.

Whatever he does will be out of love and compassion. There is no place in him for negative emotions at all.

In India, there is a great, ancient tradition in naming children after their birth. Favourite names of gods are selected. The implicit meaning is – treat your children (and your neighbours’ / others’ children) as you treat your god.

There is a huge misconception in the minds of many in east and west that Indian culture has many gods! From a huge distance, just as Sun appears smaller than us to our eyes, so also, Indian culture will seem to have too many gods. Both are not correct perceptions.

The reality is – India wants to see the same god everywhere – in every one and in every thing. Stories, real or imaginary, are written eulogizing god’s victory over various daemons.

Indian culture has male gods and female gods too – for this very purpose. Girls are named, Lakshmi,the goddess of wealth, Sarasvathi, the goddess of learning, Parvathi, the goddess blessing us with all good things and so on.

Can you abuse the goddess of learning, or wealth or one giving us all good things?  Virtually, no one is named – other than with a god’s or goddesses’s name. This – is for the day-to-day living purposes.

But, in the ultimate Vedantha, in the upansihads, what is explicitly stated is -  there is just one single almighty; you are already part of that almighty; and all that you need to do is – to come out of your veil of Maya.

These two angles of view will always be running parallel to each other in everybody’s life, but without contradiction or confusion.

The worldly view is called “vyavahaarika sathya” and the vedanthic view is called “Paarasmarthika sathya”.

Adi Sankaracharya has used almost all names of various gods in his Atma Bodha and other writings, to signify the same Brahman. Had India known the names of god(s) prevailing in other cultures, he would have used those names also – to tell us – that all these names signify the same god.

Verse.32:

aatmaupamyena  sarvatra  samam pashyati yorjuna

sukham vaa yadi vaa duhkham sa yogee paramo matah

Oh Arjuna,

the yogi, who, treats all beings equally and as he treats himself, at all times and places, in happiness or in sorrow, that yogi, I consider as supreme.

Can there be a greater prescription for the welfare of the society? Treat all, as you treat yourself. There is no friend, there is no foe – all are equal to you. Not only that. All are as equal to you as you are to yourself.

thou shalt love thy neighbour as thyself – said Christ, 2000 years ago.

Thou shalt love all beings as thyself – said Krishna over 5000 years ago.

Both said one and the same thing- but at different places, different times and in different languages.

Verse.33:

Yoyam  yogah thvayaa prokthah  saamyena madhusoodhana

etasyaa ham na pashyaami  chanchalathvaath sthithim sthiraam

Now, It is the turn of Arjuna to ask his further doubts and seek clarifications. The beauty of Bhagavad Gita is precisely this. Arjuna’s problems – are not merely his problems. These are our problems too. The teaching to Arjuna is not merely to him. But, to the whole world.

And, Arjuna seeks every type of clarification. He was the greatest warrior of his time. But, internal stability eludes even the very best of people, be he the king or be he the servant.

Arjuna asks – ‘Oh! Krishna, due to the restlessness of my mind, I am unable to perceive the state of stability, and equanimity of this yoga, which you have just spoken about .’

Krishna has spoken a lot about control over desires, moderation in life style, control over mind through the Buddhi, keeping Buddhi in proximity of and in control of the self,  and achieving peace, equanimity and boundless joy in the process.

But, Arjuna is still at step.1. His mind is restless. How to come out of this restlessness? Arjuna is still unsure, whether it is possible to control this restlessness and achieve lasting peace, restfulness and equanimity? Can any man really do it? Is Dhyana Yoga apt for him at this stage?

Arjuna continues with his doubts further..

Verse.34 :

Chanchalam  hi manah Krishhna pramaathi balavadh dridham

tasyaaham  nigraham  manye vaayoriva sudushkaram .

Arjuna now says - Oh Krishna, because mind is so unsteady, turbulent, stubborn, unyielding and strong;in my opinion, its control seems to be as difficult as the control of the wind.

For most persons, this is true. How to control this turbulent mind? You can control a machine. You even try to control other human beings’ behavior (though not their minds). But, your mind is not under your control. This is true for the greatest of persons known to us – all except Yogis.

Ordinary persons will surely find -  control of the wind and control over the mind – both as impossible.

Lord Krishna himself has said this earlier. He also said that don’t expect any quick and easy result. Results will come but in a steady and steadfast manner. Continue your effort.

But, confusion and doubt persists in Arjuna’s mind.

We need to remember what Arjuna said in this doubt. It is highly symbolic. Very truly, in yoga Sasthra, we begin with control over the wind, which means, control over our breathing processes, and end with control over the mind.

Verse.35 :

Asamsayam  mahaabaaho mano durnigraham chalam

abhyaasena thu kauntheya vairaagyena cha grihyathe .

Lord Krishna now begins his answer to Arjuna :

O mighty Armed Arjuna, the son of Great Kunthi!  Without doubt , the mind is restless and difficult to control.

But, by consistent practice, and by controlling of desires with determination,  mind can be controlled.

These are the 2 methods prescribed by all yoga masters, from the most ancient days for mind control.

(a) Abhyaasa, or, consistent practice and

(b) Vairaagya, controlling  desires with determination. In one sense, vairagya can be interpreted as non attachment to desires.

Lord Krishna has already said – do not expect any magical, quick fixes for this problem. Mind will come under your control, slowly but steadily. It will become calmer and peaceful. You will see it, as you practice your mind control and desire control.

The very same methods are repeated much later by Patanjali in his Yoga sutras.

Whether it is Dhyana Yoga from Lord Krishna or Yoga Sutras from Patanjali, both tell us that- yoga means control of the mind.  

Lord Krishna gives soothing and more convincing answers to these questions in coming verses.

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