Part 2 - Patanjali and his Rajayoga

The entire philosophy of Yoga was systematically compiled by Maharsi Patanjali, a great scholar of ancient era, believed to be born around 300-350 B.C. Though, there is great controversy regarding his period of existence and his contribution to other fields of Indian culture like grammer and medicines, according to Dasgupta^[1] Patanjali lived in 150 B.C.

Astangayoga has been formulated by sage Patanjali, which was termed as Rajayoga by Swami Vivekananda later, is also often called as the yoga of meditation, though it includes almost all other yoga directly or indirectly. It is concerned with the study of body as a vehicle of spiritual energy. It describes the nature and function of various sutrachic centres such as “lotus of the heart”^[2]. It also teaches us the importance of technique in prayer.

Patanjali’s Yoga has logically and naturally adapted Samkhya philosophy for its theoretical basis which is the most scientific in its outlook and comprehensive in its treatment. But, both are not similar in toto. Yoga differs from Samkhya on the most fundamental question of Isvara and has suggested an independent method of attaining samadhi through Isvara-pranidhana. Patanjali’s Isvara is a special purusa, who is untouched by the afflictions of life (klesas), actions (karma), results of the same (vipaka) and the impressions produced by these actions (asayas)^[3]. He is also unconditioned by time, so he is guru (supreme teacher who spread light of knowledge and divine wisdom) of all ancient gurus. Isvara is that aspect which eternally remains unaffected and completely separate, unrelated to prakrti, whereas purusa-tattva in a human being seems to be affected and even involved with prakrti and so undergoing all the changes that takes place in prakrti.

Rajayoga is a comprehensive yoga system which deals with the refinement of human behaviour and personality through the practice of the yamas (restraint) and niyama- s (disciplines); attainment of physical health and vitality through asanas (postures) and pranayamas (pranic breathing techniques); management of mental and emotional conflicts and development of awareness and concentration through pratyahara (sensory withdrawal) and dharana (concentration); and developing the creative aspect of consciousness for transcendental awareness through dhyana (meditation) and samadhi (absorption in the universal identity).

Spirituality is something universal, a life science. The spiritual journey culminates in a new, transformed person characterized by perfect, flexible body, mental peace, emotional balance, intellectual clarity, serenity and compassion. Yoga is a unique combination of rare and admirable qualities that present a further evolution of the human being and an integrated personality. Patanjala Yogasutra is the most challengeable and successful experiment of human mind.

Bhaktiyoga: Bhakti is the Yoga of the heart, faith and love. It is a path of loving devotion to God. It is the cultivation of a direct, intense personal relationship between worshiper and worshiped and expressed by worship, prayer, japa or mere emotion of love and sacrifice to God or towards some special aspect of him. Those who are naturally drawn to this approach, it is the simplest of all. Majority of believers, in all the world’s major religions, are fundamentally Bhaktiyogis. This is the easiest path among all and is best suited by almost all, illitertate, ordinary or learned ones, as faith comes effortlessly to them.

Important thing is the person interested in following this path should have very strong emotional bond with the object of faith. The flow of emotional energy is directed to this object. Mostly people suppress their emotions and that often reflects in the form of physical and mental disorders. This Bhaktiyoga releases those suppressed emotions and brings the purification of inner self.

According to, Paramahamsa Swami Satyananda Saraswati of Bihar school of Yoga,

“Continuous meditation of God or object of faith gradually decreases the ego of the practitioner, which further prevents new distractions, fickleness or even pain and induces strong bonds of love. Slowly the practitioner loses the self identity and becomes one with the object of faith; this is a state of self realization.”

Karmayoga is a path of selfless, integrated and dedicated action, working always with the genuine means towards right ends. The basic concept is the service rendered without expecting a gain. Action is getting transcended through action and bonds of attachment get diminished. The storage of karma ceases to accumulate. The soul gets peace and the ultimate is realized. This is the path best suited to vigorous and dynamic temperaments which feel the call to duty and service in the world of human affairs. One knows through this how to find “the inaction that is within action”, calmness in the midst of a whirlpool. Karmayoga refers to a specific mindset that has to be followed in social life, i.e., to act in a way that is completely detached from personal interests and desires.

Jnanayoga is the path of intellectual discrimination, the way of finding universal consciousness or Brahman through analysis of the real nature of phenomena. He reaches the goal by elimination rejecting all that is transient and superficial. This is not an easy path, calling for tremendous powers of will and clarity of mind. It has attracted many such persons who are not religious or those who donot believe in God. On this path, the intellectual knowledge gets converted into practical wisdom. According to Paramahamsa Swami Satyananda Saraswati, some of the components of Jnanayoga are:

1. Not believing but realizing.
2. Self-awareness leading to self-analysis.
3. Experiencing knowledge.
4. Realising the personal nature.
5. Developing intuitive wisdom.
6. Experiencing inner unity.

Actually, above mentioned four paths of Yoga appear to be different. But a true Yoga aspirant needs to practice more or less, all of them. He may choose one of them as a primary path and a bit of others depending upon the personality and practices adapted. He practices sincerely with his head (Raja and Jnana), heart (Bhakti) and hands (Karma) to attain the final goal of Yoga. He has to use his intelligence, emotions, body and energy.

There are two major meanings for Yoga in Indian spirituality. The first designates the specific darsana described by Sage Patanjali, while the second has a broader sense, implying any effort undertaken in order to attain liberation, independently of its meaning. Therefore, any spiritual discipline aimed at liberating the self can also be called Yoga. As a result, the term is used with various meanings, having more or less in common with the Yoga darsana of Patanjali. For instance, Mantrayoga is the method that consists of using mantras in order to attain the final goal (as in Transcendental Meditation). Kundalini Yoga follows a Tantric view, stressing the awakening of kundalini and its final reunion with Shiva. The similar goal is being pursued in Hathayoga, but by following a strict physical discipline. Jnanayoga follows a Vedantic view, aiming to find liberation mostly by one's effort to achieve a monistic view of reality, laying less emphasis on physical effort.

Footnotes and references:

[1]:

S.N.Dasgupta, Yoga: Philosophy and Religion, Motilal Banarsidass Publication Pvt. Ltd., Delhi, 1987, p.vii

[2]:

Patanjala Yogasutra, 1.36

[3]:

Swami Ananda Rishi, Patanjalayogadarsana, Yogavidyaniketan, 2012, sutra 1.24-26