RAJA YOGA

The end objective of the life journey is enlightenment in the Sanātana Dharma (eternal righteousness and order). The goal of all the pathways of yoga is to become conscious of the Supreme Bliss, or Consciousness, in a conscious way. This has verily been mentioned in Karma Yoga (the path of selfless service), Bhakti Yoga (the path of exclusive devotion), Rājā Yoga (the path of self-restraint or self-surrender), and Jnāna Yoga (the path of wisdom). Swami Sivananda emphatically says these four pathways lead to the realisation of the Supreme Consciousness. These paths are well accepted by the Srimad Bhagavad Gita.

  The Srimad Bhagavad Gita is aphoristic on this aspect, when Sri Krishna responds by answering Arjuna’s sixteen questions on various issues.

1. What is the disposition of one who is placed in divine consciousness? (Bhagavad Gita, BG 2.54)

2. Why do you ask me to fight in this terrible war if you think knowledge is superior to productive work? (BG 3.1)

3. Why is a person impelled to commit sinful acts, even unwillingly, as if by force?" (BG 3.36)

4. You were born considerably later than Vivasvan. How am I supposed to comprehend that you first taught him this science? (BG 4.4)

5. You praised the path of renunciation of actions, and again, you praised work with devotion. Please tell me decisively which of the two is more beneficial." (BG 5.1)

6. O Krishna, the mind is highly restless, agitated, powerful, and stubborn. It seems to be harder to regulate than the wind, in my opinion. (BG 6.34)

7. What happens to the unsuccessful yogi who starts out on the path with faith but whose mind wanders from God due to unbridled passions and is unable to achieve the utmost perfection in this life? (BG 6.37)

8. What is Brahman (the Supreme Being) and what is karma? What is Adhibhūta (the material manifestation), and who are the Ādhidaiva (the Lord of the Celestial Gods)? Who is Ādhiyajña (the Lord of all sacrificial performances) and how does he dwell in this body? O slayer of the Madhu demon, how can those of steadfast mind be united with you at the time of death? (BG 8.1-2)

9. Explain to me the divine splendors with which you fill the universe. (BG 10.16)

10. Oh, Supreme Divine Person, I long to see your cosmic form. (BG 11.3)

11. You, who existed before all creation, I wish to know who you are, for your nature and workings mystify me. (BG 11.31)

12. Who do you believe to be more perfect in yoga among those who are persistently devoted to your physical form and those who worship the formless Brahmān? (BG verse 12.1)

13. I wish to know about Prakṛiti, nature or cognitive apparatus, and Purusha , witness-consciousness or the enjoyer. What is the field of activities, and who is the knower of the field? What is the nature of knowledge and the object of knowledge? (BG 13.1)

14. What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How have they passed beyond the bondage of the guṇas? (BG 14.21)

15. Where do they stand who disregard the injunctions of the scriptures but still worship with faith? (BG 17.1)

16. I wish to understand the nature of sanyās, or renunciation, and how it is distinct from tyāg, or renouncing the fruits of actions. (BG 18.1) (Bhagavad Gita, The Song of God, Commentary by Swami Mukundananda)

In responding to these questions, Sri Krishna reveals to the entire world, through Arjuna, Brahma Vidya (the Science of the Absolute), Jnāna Yoga, Karma Yoga, Rājā Yoga, Bhakti Yoga, the Yoga of Synthesis, the art of living, and so many others.

How to abnegate the senses? This is a pertinent question, without a doubt. It is easier said than done. It calls on the ability to discern between real and unreal, as well as between subject and object. The mind and senses naturally tend to move outward through attachments to sensory pleasure and sense objects. Drawing inward toward the subject requires conscious effort on the part of the organs that govern the senses and thoughts. It takes rigorous practice to enter the modes of abnegation of the senses, awareness, and control of the mind. Right-hearted meditation can nudge the mind and senses toward inward engagement with the subject. "I" is well established as the subject of perception, whereas the body is the object, and it is a fact of direct experience that the "I" (Ātman) is without any change, whereas the body is always undergoing changes, tersely says Adi Sankaracharya. Renunciation from desires emanating from the body-mind-intellect mechanism is the first step towards insulating the self from the affliction of such desires. It puts a brake on moving along sensual desires, sort of directing the mind towards an inward march to realise the self consciously. This part is done through meditation based on Yoga. According to the Srimad Bhagavad Gita, those who practice strict discipline learn to focus their minds on the unsurpassable good of the self rather than on their own desires. These people are reported to practice yoga and are free from any sense of longing. The yogi is said to be well established in yoga when, through the practice of Yoga, he regulates his mental activities and finds himself in transcendence—free of all material wants.

There are beautiful lines in the Srimad Bhagavatam from insulation to subordination and control of sensual desires so as to elevate oneself in the realisation of the consciousness of the Self.

sa vai manaḥ kṛṣṇa-padāravindayor

vacāṁsi vaikuṇṭha-guṇānuvarṇane

karau harer mandira-mārjanādiṣu

śrutiṁ cakārācyuta-sat-kathodaye

mukunda-liṅgālaya-darśane dṛśau

tad-bhṛtya-gātra-sparśe ṅga-saṅgamam

ghrāṇaṁ ca tat-pāda-saroja-saurabhe

śrīmat-tulasyā rasanāṁ tad-arpite

pādau hareḥ kṣetra-padānusarpaṇe

śiro hṛṣīkeśa-padābhivandane

kāmaṁ ca dāsye na tu kāma-kāmyayā

yathottamaśloka-janāśrayā ratiḥ

Mahārāja Ambarīṣa spent all of his time meditating on Sri Krishna's lotus feet, extolling His virtues with his words, cleaning Sri Krishna's temple with his hands, and listening to Sri Krishna or others speak about Sri Krishna with his ears. He used his eyes to see the Deity of Sri Krishna, Sri Krishna's temples, and Sri Krishna's locations, such as Mathurā and Vṛindāvana. He used his hands to touch the devotees' bodies of Sri Krishna. He used his nose to take in the aroma of the tulasi (sacred basil) offered to Sri Krishna. And he used his tongue to sample the prasada (sacred food) offered to Sri Krishna. He used his legs to travel to Sri Krishna's holy locations and temples, his head to prostrate before Sri Krishna, and all of his aspirations to serve Sri Krishna continuously throughout the day. True to his word, Mahārāja Ambarīṣa never had any self-gratifying desires. He participated in different religious activities relating to Sri Krishna using all of his senses. Increased devotion to Sri Krishna and total liberation from all material desires are achieved in this way.

1. Outline

Rājā Yoga, as its name suggests, is the regal route to conscious realisation of the Self through mind-control. How is the mind controlled? That is a fundamental question in Yoga basics. The mind cannot stand on its own. It is wayward and functions as per its vagaries. It requires attachment for its performance. The constituents of a being are body, mind, intellect, and atman (the inner self or spirit) in a sequential order of lower to higher. Ātman, at its highest, is witness consciousness. It is a witnessing factor that stands apart. And because of its unique position as something apart, unlike the intellect, it can retain its integrity, be itself, and, therefore, be in a position to govern and guide not only the intellect but even the mind, says Swami Chidananda. It is unattached and higher than all the other constituent elements. All efforts need to realise the witness consciousness. Intellect has control over the mind if it retains its autonomy and independence. According to Swami Chidananda, the intellect can serve as an observer, a moderator, a regulator, a wise advisor, and a guide if it maintains its independence and is not trapped, held, or overpowered by the mind. It becomes a really beneficial element. The intellect can still be a beneficial inner guiding force for the person in question, but if it loses its independence and is overpowered and controlled by the mind's whims—various fancies, ideas, ambitions, and cravings—then it eventually loses that ability.

However, the intellect may exert control over the mind since it has the ability to discriminate. It is more of a meditational endeavour to remove the ignorance-induced veil of sensual cravings that binds the body and mind systems. In this way, it unifies the functions of the body, mind, and intellect in the direction of a deliberate effort to realise Brahmān, the supreme Reality, and Sat-Chit-Ānand (Existence-Consciousness-Bliss). Swami Sivananda puts it bluntly: "Truth is; untruth is not." He asserts that the core of truth is the ability to regulate one's desires. Self-control is primarily characterised by self-denial, or refraining from sensual pleasures. A virtuous man always possesses these qualities. He realises the Self. Other than self-realisation, one has to endure the dual opposites.

Swami Vivekananda rightly says that after every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly one follows the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains—one iron, one gold. Behind both is the Ātman, who knows neither happiness nor misery. These are states, and states must ever change, but the nature of the Soul is bliss and peace—unchanging. We do not have to get it; we have it. Only wash away the dross and see it.

2. Thrust

Through Yoga, one can transition from a state of separation to one of unity with divine consciousness. Attachment is an essential quality of the mind. It is unable to stand by itself. Through the aid of sensory perception and wants, it becomes attached to outside objects. It retreats back to a condition of sadness and misery once that perception has passed. The goal of meditation is to separate the mind from outside stimuli and reattach it to the internal subject. Its purpose is to remove the veil of ignorance and start the process of knowledge's enlightenment.

When the mind is entirely stilled during meditation, the practitioner is able to experience the Self, not as a thing apart from himself but rather as his own true essence. The process by which the principle of Divine Consciousness replaces the ego's association with body, mind, and intellect is nothing other than this self-discovery of the mind. The experience of oneself is a permanent condition from which one cannot emerge.

 The basics of Yoga are equanimity, vairagya (detachment), titiksha (forbearance), and a steady state of mind. Vexing issues like sorrows, miseries, worries, and griefs constitute obstacles in the practice of Yoga. Swami Krishnanada views that it is necessary for one, before any attempt at Pratyahara (subjugation of the senses), Dharna (concentration of the mind), or Dhyāna (meditation), to extricate oneself from these tormenting forces of the world. All anguish must be set right. How to do this is a personal problem. It has to be dealt with on an individual basis, as the answer varies from person to person.

There are certain cardinal principles, emphatically declares Adi Sankaracharya, that a Yogi must imbibe through internalisation.

1. Aparokshanubhuti (Self-Realisation)

2. Vairagya (Detachment)

3. Titiksha (Forbearance)

4. Discrimination: Atman (the seer) is permanent, and seeing is transient.

5. Shama (Abandonment of desires at all times)

6. Dama (restraint of the external functions of the organs)

7. Uparati (Turning away completely from all sense objects)

8. Shraddha (Faith in the words of the Vedas)

9. Samadhana (concentration of the mind on the only object, Sat-Brahman)

10. Knowledge by Vichara (enquiry) only

11. Who am I? How was this world created? Who is its creator? Of what material is this world made? This is the way of that Vichara (enquiry).

12. Mumukshuta (final emancipation or liberation)

A successful practitioner of Yoga attains, according to Swami Sivananda, Dharmamegha Samādhi, or the cloud of virtue, from constant discrimination, having no interest left in the highest discrimination.

Even full discrimination is not the desired end. When the Yogi rejects the powers alone, he gets the illumination of Prasamkhyana or Dharmamegha. That Yogi who has understood the essence of 25 Tattvas (elements or qualities) and who has discriminative knowledge between Prakriti (nature or cognitive apparatus) and Purusha (witness consciousness) gets the power of knowing everything. He becomes the Lord of everything. When he has no attachment to this state either, he gets Viveka-khyati, or full discrimination, in the form of a continuous current at all places and in all conditions. This is a cloud of virtue.

3. Remarks

Sage Patanjali’s Yoga Sutras is a collection of 196 Sutras (threads or aphorisms) on the theory and practice of Yoga. The first set of 51 Sutras is in the Samādhi Pada of the First Chapter focus on obstacles to meditation and ways to deal with them. The second set of 55 Sutras in the Sādhana-pada of the Second Chapter focuses on abstinences, observances, posture, concentration, meditation absorption, etc. to deal with tapas, or austere spiritual meditation practices, self-surrender to the Supreme Being, the Kleshas, or afflictions, and the modalities to overcome these afflictions. The third set of 56 Sutras in the Third Chapter focuses on external objects and internal subjects through mind concentration and meditation. The Fourth Chapter contains 34 Sutras that discuss discrimination between Prakriti and Purusha, the mind and its nature, and Dharmamegha Samadhi.

The Yoga Sutras refer to ashtanga, eight elements of practice, starting from yama (abstinences), through successively niyama (observances), asana (posture), pranayama (breath control), pratyahara (withdrawal of the senses), dharana (concentration of the mind), dhyāna (meditation), and finally culminating in samadhi (absorption). The aim is to demarcate Purusha from Prakriti through disentanglement.

-Asutosh Satpathy