Yoga

Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda

In two terse verses, the Gita, at the end of its fifth chapter, says: "Shutting out all external objects; fixing the gaze between the eyebrows; regulating the harmonised currents of prana and apana within the nostrils; the senses, mind and intellect restrained; with moksha as the supreme Goal; free from desire, fear and anger;-such a man of meditation is verily liberated for ever."

The sixth chapter is like a commentary on this aphoristic teaching. In its details, it is declared that no one will become a Yogi who has not renounced the desireful will. Though action is the means for one wishing self-purification leading to the state of meditation, the higher inaction of tranquillity of mind is the means to him who has attained to yoga. He is said to be established in yoga, who has no attachment either to sense-objects or to actions, and has no purpose to serve anywhere, being rid of all volitional motive. The Yogi should practise meditation on the Atman, retiring into solitude, with mind and senses subdued, and free from ambition and possessions. Having established a seat on a clean spot and placing oneself on it, making the mind one-pointed and subduing its activity and the rovings of the senses, let one practise yoga for the purification of oneself. Let him firmly hold his body, head and neck erect and still, with gaze inwardly fixed and looking as if at the tip of his nose, and not glancing around. Fearless, being firm in the vow of Brahmacharya, the Yogi, always steadfast in meditation, attains to the peace residing in God, the peace which is at-one with final liberation. Yoga is not for him who eats too much or too little, not for him who sleeps too much or too little. Yoga comes to him who is moderate in eating and in recreation, in work, sleep and wakefulness. Establishment in the consciousness of the Atman is yoga. This obviously implies freedom from all desires.

As the flame of a lamp in a windless place flickers not, so steady is the mind of the Yogi practising meditation. Where the mind, completely restrained through the practice of meditation, attains quietude, and where seeing the Atman by the Atman, one is satisfied in the Atman; where one feels that infinite bliss, which is super-sensuous and is capable of being comprehended only by the higher understanding; established wherein one does not move even a bit; having obtained which one considers no other gain as superior to that; and wherein established one is not shaken even by heavy sorrow;-that state is to be known as yoga, a state of severance from all pain. This yoga has to be practised with determination, undisturbed by despondency or depression of spirit. When the mind moves away from the ideal for any reason, let it be brought under subjugation, gradually by bringing it back to the Atman, from whatever object it may be thinking. It is here that the Yogi beholds the Atman in all beings and all beings in the Atman.

It is, however, to be reiterated that control of the mind is not so easy as one would imagine in a state of initial enthusiasm. It is turbulent, fickle, powerful and unyielding. It will not listen to threats and cannot be brought round by cajoling. Hard indeed is the task of the Yogi. But by practice (Abhyasa) and dispassion (Vairagya) it is possible to bring it to concentration on the Atman. An undisciplined and unprincipled person cannot hope to achieve success in yoga. One who strives to practise yoga is never a loser, but always a gainer, and even if he dies in his attempt, he will be reborn under conditions suitable for the continuance of the practice left unfinished in the previous life.

It is the opinion of Krishna that even a student of yoga is superior to an expert in theoretical knowledge of the performance of outward ritual. Though it may take, at times, several lives for one to reach the Goal of yoga, there is no doubt that it is possible for everyone without distinction.

Yoga - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda