Part 2.4 - Means of liberation: the Yogic path

The Bhāgavatapurāṇa advocates the path of yoga as one of the ways of attaining liberation. Yogic practices make the mind prepared for accepting the true knowledge of the self. The spiritual aspirant must restrain one’s mind from all the objects of senses, material goods and meditate upon the Supreme Being in order to attain liberation. Just as the magnet attracts a piece of iron, just like that the Supreme Being attracts to yogī who meditates on him. The term yoga literally means union or to join. It is derived from the root yuj.

Actually there are three different meaning of the root yuj—

1. yujiryoge meaning to join,
2. yujsamādhau i.e., in the sense of concentration,
3. yuj saṃyamane i.e. in the sense of controlling.

Hence, the term yoga may mean—

1. spiritual unification i.e. the union of the individual self with the supreme self.
2. concentration of the mind,
3. complete control of mental modes.

In the yoga system of Patanjali, the word yoga is used in the third sense, i.e. the full restraint of the states of citta, i.e. the mind yogaścittavṛttinirodhaḥ.^[1] The word yoga means the spiritual effort to attain perfection through control of the body, mind and senses, and through right discrimination between Puruṣa and Prakṛti.

The purpose of yoga is to eliminate all kinds of violent, cruel, brutal tendencies and at last it seems to be disappearing altogether.

For this purpose, the yoga system prescribes eightfold method consisting of—

1. yama (abstention),
2. niyama (observation),
3. āsana (posture),
4. prāṇāyama (regulating of breath),
5. pratyāhāra (withdrawal of the senses),
6. dhyāna (meditation),
7. dhāraṇā (contemplation) and
8. samādhi (concentration)^[2]

Of these the first five are called bahiraṅgā or external aids while the last three are the antaraṅgā or internal means. The yamas and niyamas help in promoting inner and outer peace and bliss. They create harmony in our life and help to keep good relationship to our environment. If there is harmony then consciousness will expand. They also provide a mirror in which we reflect our selves. Through the practice of nonviolence, we get there contemplation, deliberation in our mind to transform ourselves to a good person. The path of practice of ahiṃsā begins with understanding of the different dimensions of our personality which upholds progressively the whole physical and mental setup. The ultimate goal of yoga is selfrealization, which can also be called as freedom. The yama and niyama give us infinite opportunities to truly purify our life.

The Bhāgavatapurāṇa gives the description of yoga that yoga enters in the soul in which there is an absolute absence of feelings like pain and pleasure.^[3] Yoga is of two types viz., sabīja and nirbīja. In the 28^th chapter of 3^rd skandha Kapila instructs his mother Debahūtī about the sabīja and nirbīja.^[4] In sabīja yoga there is an object of meditation and nirbījayoga is the state of non-object of meditation Śrīdhara Swāmī identifies vaiṣṇavam jñānam with sabījayoga. He says that the knowledge gained thorough the investigation of the ultimate principles i.e., vaiṣṇavam jñānam is sabījayoga. Besides, states aṣṭāṅgayoga as vaiṣṇavam jñānam.^[5]

The practices of the eightfold-yoga are also repeatedly mentioned in the Bhāgavatapurāṇa. In the twenty eight chapter of the third skandha of this Purāṇa, the process of the eightfold yoga is found. Here, it is said that by practicing yama and other discipline of Yoga, the mind is able to think of the supreme God. Here, one is asked to meditate on God. By the prescribed meditation, his mind becomes unattached with material objects and he will feel the divine bliss i.e., Brahman just like the wick of a lamp which is merged in the flame when its oil is exhausted.^[6] In this stage, the devotee becomes dissolved in Brahman which is beyond pleasure and pain. The devotee thus realizes the essential nature of the Brahman and being perceived the ultimate form, the devotee unable to observe whether his body is in the same place or has gone up somewhere else^[7] At that state the devotee becomes just as an addict blind with the intoxication of wine, who is not conscious about his existence even of the garment also that he has worn. In the Bhāgavatapurāṇa, it is clearly mentioned that by the practicing yoga one can become tranquil, pure and righteous, which paves the path to Brahman.^[8]

To overcome the hindrance, the Bhāgavatapurāṇa suggests the following eightfold yogic methods, namely,

1. yama,
2. niyama,
3. āsana,
4. prāṇāyama,
5. dhārana,
6. dhyāna and
7. samādhi.

Yama, niyama are the particularly most popularly accepted methods of discipline of body and mind. By the means of eightfold yoga, mind becomes calm and pure, hence it contemplates on Brahman^[9].

At this state, the devotee or the yogī becomes free from the flow of guṇas, i.e., the limitations of the body etc. Then the yogī realizes his soul directly merged with Brahman. In the Viṣṇupurāṇa, Yoga is defined as the conjunction of the mind with Brahman.^[10]

i) Yama:

Among the eightfold paths of yoga the first one is yama. Yogasūtra defines yama is of five kinds-ahiṃsā (non-fliction of pain), satya (truth), asteya (nonstealing), brahmacarya (restraint over the senses) and aparigraha (spirit of detachment or non-acceptable of gifts).^[11]

The Bhāgavatapurāṇa describes twelve divisions of yama. They are–

1. ahiṃsā (non-fliction of pain),
2. satya (truth),
3. asteya (non-stealing),
4. asaṅga (non-attachments),
5. hrī (modesty),
6. asañcaya (non-storing),
7. āstikya (faith in religion),
8. brahmacarya (continence),
9. mauna (silence),
10. sthairya (steadiness)
11. kṣamā (forgiveness) and
12. abhaya (fearlessness).^[12]

Besides, this Purāṇa states that the followers of the path of yama should be free from some deeds like pride, envy, attachments etc. He should be patient, thoroughly devoted to the preceptor and keen on knowing the truth etc^[13].

ii) Niyama:

The second one is niyama or observance. Yogasūtra mentions niyamas as of five kinds,

1. śauca (purity),
2. santoṣa (contentment)
3. tapaḥ (austerity)
4. svādhyāya (study of the sriptures)
5. īśvarapraṇidhāna (worship of God)^[14]

According to the Bhāgavatapurāṇa niyama consists of twelve divisions like yama. The niyamas are–

1. śauca (bodily and mental purity),
2. japa (mental repetition of the mantra),
3. tapas (asceticism),
4. homa (sacrificial offerings),
5. śradhā (faith),
6. ātithya (hospitality),
7. arcanā (daily worship),
8. tīrthāṭana (visiting to scred places),
9. parārthehā (desire for the supreme object),
10. tuṣṭi (contentment) and
11. ācāryasevana (service of the spiritual teacher).

Those people who observe these, they confer prosperity and lead to emancipation.^[15]

One who has exclusively devoted himself to the Supreme Self and continuously practices the vows of yama (ahiṃsā, satya etc.,) and niyam (śauca, santoṣa etc.,) can ahead in the path of liberation.^[16]

iii) Āsana:

Āsana or bodily posture is the third one. Āsana helps to promote concentration of mind. Patanjali simply mentions that the posture must be firm, pleasant and easy.^[17] There are various postures in which a yogī is directed to sit when he is engaged in meditation, e.g., bhadrāsana etc. The Bhāgavatapurāṇa says that if a yogī happens to commit an evil acts, then he can burn down that sin by performing yoga. It gives mental purification along with the body^[18] A man can not realize spiritual truths as long as his mind is infected with impurities and also his intellect will be occupied by evil thoughts. Spiritual insight will immerge in the mind only when all impurities of mind will be eliminated by making the mind calm and serene.

iv) Prāṇāyama:

Prāṇāyama is an important factor in yogic practice. It is the control of one’s breath.^[19] According to the Bhāgavatapurāṇa, prāṇāyama consists in controlling the wind breath and the yogin becomes pure immediately just as gold melted by the blast of wind and fire, gives up the dross mixed with it. Prāṇāyama burns up all impurities from the mind^[20].

Besides, the Bhāgavatapurāṇa mentions about three parts of prāṇāyama viz.,

1. pūraka (taking in of breath),
2. kumbhaka (arresting the process of breath), and
3. recaka (letting out of breath).^[21]

By restoring to pūrakam, kumbhakam, recaka, in the reverse order, one should so purify one’s spirit that it can no longer waver and that it may be steady.^[22] Śridhara Swāmī remarks pūraka as the process of slow inhalation (with the left nostril),retention of breath isknown as kumbhaka and slow exhalation of the holding breath is (with the right nostril) recaka.^[23]

Prāṇāyama helps to purify the passage of breath by systematic inhalation, retention and exhalation of breathe or vice versa, so that the mind becomes quiescent and steady. It also helps to promote concentration of mind. It is beneficial for both mind as well as body.

v) Pratyāhāra:

The fifth part of yoga is pratyāhāra. It is defined in the Yogasūtra as controlling of the senses and it consists in withdrawing the senses from their objects^[24]. The Bhāgavatapurāṇa also describes pratyāhāra in the same manner. One who withdraws his mind from external world and burns his attachments from external objects, said to exist in Pratyāhāra. One can withdraw his attachments to the objects of senses by pratyāhāra. It delivers a person from the bonds of the world.^[25] It is the process of introversion.

vi) Dhāraṇā:

Yogasūtra defines dhāraṇā as fixation of mind and concentration on anything for a long time.^[26] Śridhara Swāmī says that while dealing with the process of dhāraṇā, it is said in the yogin should concentrate his whole respiratory system along with his mind. The process of concentration of mind along with the respiratory system is known as dhāraṇā. One should burn one’s impure humids in the body by breathcontrol and the sins by dhāraṇā^[27].

vii) Dhyāna:

Patanjali defines dhyāna as the resulting state of an even current thought. This is the continuous awareness of the object of attention. This object can be external or eternal.^[28] The Bhāgavatapurāṇa mentions when one’s mind becomes pure and properly steady, by yoga, one should meditate on the form of the Supreme Lord, while his eyes fixed at the farthest end of his nose.^[29] Supporting this view, Śridhara Swāmī also says dhyāna is the process of meditation on an object^[30] and object of meditation can be the idol of Supreme Brahman.

Śridhara prescribes dhyāna of the idole of Supreme Reality.^[31]. Dhyāna mollifies the unrighteous passions of the mind.^[32]

viii) Samādhi:

This is the final in the process of yoga. In the state of samādhi, mind is completely absorbed in the object of meditation. In the process of dhyāna, the act of meditation and the object of meditation remain separate. But here both become one. Patanjali states samādhi as the idea of identification with the object of meditation which is, as if, devoid of any individual nature is called samādhi. Śridhara Swāmī says samādhi as vṛttinirodhaḥ samādhiriti.^[33]

In this way, the Bhāgavatapurāṇa enumerates the eight stages of yoga in detail and shows how the practice of yoga helps a man to ahead in the path of liberation.This Purāṇa assigns yoga as an important way in the path of libration. It propagates that the affliction caused by ignorance can be overcome by the practice of yoga.

In the ninth chapter of the 7^th skandha of the Bhāgavatapurāṇa, some tools are found through which one can ahead to the path of liberation viz.,

1. mauna (silence),
2. vrata (vowed observance),
3. śruta (sacred knowledge),
4. tapas (austeriyy),
5. adhayana (study),
6. svadharma (observance of rules of own caste),
7. vyākhyā (exposition of scriptures),
8. raho (living in solitude),
9. japa (recital of mantra) and
10. samādhi (concentration).^[34]

Like the Bhāgavatapuraṇa, other Vaisnavite Purāṇas i.e., the Viṣṇupuraṇa, Padmapurāṇa, Garuḍapurāṇa etc., also regard bondage consists in the wrong perception of the not self as the self. The cause of bondage and transmigration is nothing but avidyā or ignorance. Liberation is described as the attainment of divine being which is of the nature of ultimate bliss or happiness. This type of liberation is absolute and final.

The Bhāgavatapurāṇa reveals the state of liberation as the means of becoming free from all kinds of material works, together with the processing pure transcendental knowledge, devoting himself to Lord Viṣṇu selflessly. Anyone who seriously tries to understand, hears and chants the verses of the Bhāgavatapuraṇa with devotion to Lord Viṣṇu, becomes completely liberated from material bondage and attains mokṣa or liberation from the cycle of births and deaths in the material world. Liberation is the eternal and indestructible status, free from all troubles including from birth and death cycle. It is the transcendental perfection of individual self which is not affected by any evil attributes. Mokṣa is abiding in Brahman and that’s why it is the supreme perfection.

Footnotes and references:

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[1]:

Yogasūtra , 1.2

[2]:

yamaniyamāsanaprāṇāyamapratyāhāradhāranādhyānasamādhayo’ṣṭāvaṅgāni/ Ibid., 2.29

[3]:

yuga ādhyātmikaḥ puṃsā mato niḥśreyasāya me/
atyantoparatiryatra duḥkhsya sukhasya ca// Bhāgavata-purāṇa , 3.25.13

[4]:

yogasya lakṣaṇam bakṣe sabījasya nṛpātmaje/ Ibid., 3.28.1(a)

[5]:

athāha vaiṣṇavaṃ yogamaṣṭāṅgaṃ kapilo hariḥ/
sabījasya sālambanasya/ Śrīdhara’s commentary on Ibid.

[6]:

muktāśrayaṃ yāha nirviṣayaṃ viraktaṃ nirvāṇamṛcchati manaḥ sahasā yathā’rciḥ/
ātmānamatra puruṣo’vyayapradhānameka manvīkṣate pratinivṛttaguṇapravāhaḥ// Bhāgavata-purāṇa , 3.28.35

[7]:

Ibid., 3.28.37-38

[8]:

mano yenaiva vidhinā prasannaṃ yāti satpatham/ Ibid., 3.28. 1 (b)

[9]:

yamādibhiryogapathairānvīkṣikyā ca vidyayāḥ/
mamācorpāsanābhirvā nānyeiryogyaṃ smarenmanaḥ// Ibid., 11.20.24

[10]:

Viṣṇu-purāṇa , 6.7.31

[11]:

ahiṃsāsatyāsteyabahmacaryāparigrhā yamāḥ /Yogasūtra , 30;

[12]:

ahiṃsā satyamasteyamasaṃgo hrīrasañcayaḥ /
āstikyaṃ bramacaryaṃ ca maunaṃ sthairyaṃ kṣamābhayam//Bhāgavata-purāṇa , 11.19.33

[13]:

amānyamatsaro dakṣo nirmamo dṛhasouhṛdaḥ/
asatvaro’rthajijñāsuranasūyuramoghavāk// Ibid., 11.10.6;

[14]:

śaucasantoṣatapaḥ svādhyāyeśvarapraṇidhānāni niyamaḥ/Yogasūtra , 2.32

[15]:

śaucaṃjapastapo homaḥ śraddhātithyaṃ madarcaṇam/
tīrthāṭanaṃ parārthehā tuṣṭirācāryasevanam// Bhāgavata-purāṇa , 11.19.34;

[16]:

yamānabhīkṣaṃ sevet niyamānmatparaḥ kvacit/
madbhijñaṃ guruṃ śāntamupāsīt madātmakam// Ibid., 11.10.5

[17]:

sthirasukhamāsanaṃ Yogasūtra , 2.46

[18]:

Bhāgavata-purāṇa , 11.20.14

[19]:

tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ// Yogasūtra , 2.49

[20]:

mano’cirātsyādviraj jitaścāsasya yoginaḥ/
vāyyagnibhayāṃ yathā lohaṃ dhamātaṃ tyajati vai malam// Bhāgavata-purāṇa , 3.28.10

[21]:

prāṇasya śodhayenmārgaṃ pūrakumbhakaresakaiḥ/ Ibid., 11.14.32(a)

[22]:

prāṇasya śodhayenmārgaṃ pūrakumbhakaresakaiḥ/
pratikūlen vā cittaṃ yathā sthiramcañcalam// Ibid., 3.28.9

[23]:

bahyāvayorntaḥ praveśanaṃ pūrakaḥ, praveśitasya dhāraṇaṃ Kumbhakaḥ, dhṛtasya bahirniḥ sāraṇaṃ recaka ḥ/ Śridhara’s commentary on Ibid.

[24]:

saviṣayāsaṃprayoge cittasvarūpānukāra evendriyāhāra/ Yogasūtra , 2.54

[25]:

kilbiṣān pratyāhāreṇ/ Bhāgavata-purāṇa , 3.28.11 (b)

[26]:

dehabandhaścittasya dhāraṇā// Yogasūtra , 3.1

[27]:

vāyunā saha manasaḥ sthirīkaraṇaṃ dhāraṇā/ Śridhara’s commentary on Bhāgavata-purāṇa , 3.28.11

[28]:

tatra pratyayaikatānatā dhyānam/ Yogasūtra , 3.2

[29]:

yadā manaḥ svaṃ virajaṃ yogena susamāhitam/
kāṣṭhāṃ bhagavato dhyāyetsvanāsā’grāvalokanaḥ// Bhāgavata-purāṇa , 3.28.12

[30]:

sthirasya vṛttisaṃtatiḥ dhyānam/ Śridhara’s commentary 3.28.11

[31]:

kāṣṭhāṃ kalām/
mūrtimithyarthaḥ/ Ibid., 3.28.12

[32]:

etacca layavikṣepayoḥ parihārāy/Ibid.

[33]:

Ibid.

[34]:

maunavrataśrutatapo’ dhyayanasvadharmavyākhyārahojapasamādhaya āpavargyāḥ/ Bhāgavata-purāṇa , 7. 9.46 (a)