YOGA PRACTICE
The Yoga which, after weakening the hold of the afflictions and causing
the real truth to dawn upon our mental vision, gradually leads us
towards the attainment of our final goal, is only possible for the last
two kinds of minds and is of two kinds: (1) samprajñāta (cognitive) and
(2) asamprajñāta (ultra-cognitive). The samprajñāta Yoga is that in
which the mind is concentrated upon some object, external or internal,
in such a way that it does not oscillate or move from one object to
another, but remains fixed and settled in the object that it holds
before itself. At first, the Yogin holds a gross material object before
his view, but when he can make himself steady in doing this, he tries
with the subtle tanmātras, the five causes of the grosser elements, and
when he is successful in this he takes his internal senses as his object
and last of all, when he has fully succeeded in these attempts, he takes
the great egohood as his object, in which stage his object gradually
loses all its determinate character and he is said to be in a state of
suppression in himself, although devoid of any object. This state, like
the other previous states of the samprajñāta type, is a positive state
of the mind and not a mere state of vacuity of objects or negativity. In
this state, all determinate character of the states disappears and their
potencies only remain alive. In the first stages of a Yogin practising
samādhi conscious states of the lower stages often intervene, but
gradually, as the mind becomes fixed, the potencies of the lower stages
are overcome by the potencies of this stage, so that the mind flows in a
calm current and at last the higher prajñā dawns, whereupon the
potencies of this state also are burnt and extinguished, the citta
returns back to its own primal cause, prakṛti, and purusha attains
absolute freedom.
The first four stages of the samprajñāta state are called _madhumatī_,
_madhupratīka_, _viśoka_ and the _saṃskāraśesha_ and also
_vitarkānugata_, _vicārānugata_, _ānandānugata_ and _asmitānugata_. True
knowledge begins to dawn from the first stage of this samprajñāta state,
and when the Yogin reaches the last stage the knowledge reaches its
culminating point, but still so long as the potencies of the lower
stages of relative knowledge remain, the knowledge cannot obtain
absolute certainty and permanency, as it will always be threatened with
a possible encroachment by the other states of the past phenomenal
activity now existing as the subconscious. But the last stage of
asamprajñāta samādhi represents the stage in which the ordinary
consciousness has been altogether surpassed and the mind is in its own
true infinite aspect, and the potencies of the stages in which the mind
was full of finite knowledge are also burnt, so that with the return of
the citta to its primal cause, final emancipation is effected. The last
state of samprajñāta samādhi is called saṃskāraśesha, only because here
the residua of the potencies of subconscious thought only remain and the
actual states of consciousness become all extinct. It is now easy to see
that no mind which is not in the ekāgra or one-pointed state can be fit
for the asamprajñāta samādhi in which it has to settle itself on one
object and that alone. So also no mind which has not risen to the state
of highest suppression is fit for the asamprajñāta or nirvīja state.
It is now necessary to come down to a lower level and examine the
obstructions, on account of which a mind cannot easily become
one-pointed or ekāgra. These, nine in number, are the following:—
Disease, languor, indecision, want of the mental requirements necessary
for samādhi, idleness of body and mind, attachment to objects of sense,
false and illusory knowledge, non-attainment of the state of
concentrated contemplation, unsteadiness and unstability of the mind in
a samādhi state even if it can somehow attain it. These are again seen
to be accompanied with pain and despair owing to the non-fulfilment of
desire, physical shakiness or unsteadiness of the limbs, taking in of
breath and giving out of it, which are seen to follow the nine
distractions of a distracted mind described above.
To prevent these distractions and their accompaniments it is necessary
that we should practise concentration on one truth. Vācaspati says that
this one truth on which the mind should be settled and fixed is Īśvara,
and Rāmānanda Sarasvatī and Nārāyaṇa Tīrtha agree with him. Vijñāna
Bhikshu, however, says that one truth means any object, gross or fine,
and Bhoja supports Vijñāna Bhikshu, staying that here “one truth” might
mean any desirable object.
Abhyāsa means the steadiness of the mind in one state and not complete
absence of any state; for the Bhāshyakāra himself has said in the
samāpattisūtra, that samprajñāta trance comes after this steadiness. As
we shall see later, it means nothing but the application of the five
means, śraddhā, vīrya, smṛti, samādhi and prajñā; it is an endeavour to
settle the mind on one state, and as such does not differ from the
application of the five means of Yoga with a view to settle and steady
the mind (_Yoga-vārttika_, I. 13). This effort becomes firmly rooted,
being well attended to for a long time without interruption and with
devotion.
Now it does not matter very much whether this one truth is Īśvara or any
other object; for the true principle of Yoga is the setting of the mind
on one truth, principle or object. But for an ordinary man this is no
easy matter; for in order to be successful the mind must be equipped
with śraddhā or faith—the firm conviction of the Yogin in the course
that he adopts. This keeps the mind steady, pleased, calm and free from
doubts of any kind, so that the Yogin may proceed to the realisation of
his object without any vacillation. Unless a man has a firm hold on the
course that he pursues, all the steadiness that he may acquire will
constantly be threatened with the danger of a sudden collapse. It will
be seen that vairāgya or desirelessness is only the negative aspect of
this śraddhā. For by it the mind is restrained from the objects of
sense, with an aversion or dislike towards the objects of sensual
pleasure and worldly desires; this aversion towards worldly joys is only
the other aspect of the faith of the mind and the calmness of its
currents (_cittaprasāda_) towards right knowledge and absolute freedom.
So it is said that the vairāgya is the effect of śraddhā and its product
(_Yoga-vārttika_, I. 20). In order to make a person suitable for Yoga,
vairāgya represents the cessation of the mind from the objects of sense
and their so-called pleasures, and śraddhā means the positive faith of
the mind in the path of Yoga that one adopts, and the right aspiration
towards attaining the highest goal of absolute freedom.
In its negative aspect, vairāgya is of two kinds, apara and para. The
apara is that of a mind free from attachment to worldly enjoyments, such
as women, food, drinks and power, as also from thirst for heavenly
pleasures attainable by practising the vedic rituals and sacrifices.
Those who are actuated by apara vairāgya do not desire to remain in a
bodiless state (_videha_) merged in the senses or merged in the prakṛti
(_prakṛtilīna_). It is a state in which the mind is indifferent to all
kinds of pleasures and pains. This vairāgya may be said to have four
stages: (1) Yatamāna—in which sensual objects are discovered to be
defective and the mind recoils from them. (2) Vyatireka—in which the
senses to be conquered are noted. (3) Ekendriya—in which attachment
towards internal pleasures and aversion towards external pains, being
removed, the mind sets before it the task of removing attachment and
aversion towards mental passions for obtaining honour or avoiding
dishonour, etc. (4) The fourth and last stage of vairāgya called
vaśīkāra is that in which the mind has perceived the futility of all
attractions towards external objects of sense and towards the pleasures
of heaven, and having suppressed them altogether feels no attachment,
even should it come into connection with them.
With the consummation of this last stage of apara vairāgya, comes the
para vairāgya which is identical with the rise of the final prajñā
leading to absolute independence. This vairāgya, śraddhā and the abhyāsa
represent the unafflicted states (aklishṭavṛtti) which suppress
gradually the klishṭa or afflicted mental states. These lead the Yogin
from one stage to another, and thus he proceeds higher and higher until
the final state is attained.
As vairāgya advances, śraddhā also advances; from śraddhā comes vīrya,
energy, or power of concentration (_dhāraṇā_); and from it again springs
smṛti—or continuity of one object of thought; and from it comes samādhi
or cognitive and ultra-cognitive trance; after which follows prajñā,
cognitive and ultra-cognitive trance; after which follows prajñā and
final release. Thus by the inclusion of śraddhā within vairāgya, its
effect, and the other products of śraddhā with abhyāsa, we see that the
abhyāsa and vairāgya are the two internal means for achieving the final
goal of the Yogin, the supreme suppression and extinction of all states
of consciousness, of all afflictions and the avidyā—the last state of
supreme knowledge or prajñā.
As śraddhā, vīrya, smṛti, samādhi which are not different from vairāgya
and abhyāsa (they being only their other aspects or simultaneous
products), are the means of attaining Yoga, it is possible to make a
classification of the Yogins according to the strength of these with
each, and the strength of the quickness (_saṃvega_) with which they may
be applied towards attaining the goal of the Yogin. Thus Yogins are of
nine kinds:—
(1) mildly energetic, (2) of medium energy, (3) of intense energy.
Each of these may vary in a threefold way according to the mildness,
medium state, or intensity of quickness or readiness with which the
Yogin may apply the means of attaining Yoga. There are nine kinds of
Yogins. Of these the best is he whose mind is most intensely engaged and
whose practice is also the strongest.
There is a difference of opinion here about the meaning of the word
saṃvega, between Vācaspati and Vijñāna Bhikshu. The former says that
saṃvega means vairāgya here, but the latter holds that saṃvega cannot
mean vairāgya, and vairāgya being the effect of śraddhā cannot be taken
separately from it. “Saṃvega” means quickness in the performance of the
means of attaining Yoga; some say that it means “vairāgya.” But that is
not true, for if vairāgya is an effect of the due performance of the
means of Yoga, there cannot be the separate ninefold classification of
Yoga apart from the various degrees of intensity of the means of Yoga
practice. Further, the word “saṃvega” does not mean “vairāgya”
etymologically (_Yoga-vārttika_, I. 20).
We have just seen that śraddhā, etc., are the means of attaining Yoga,
but we have not discussed what purificatory actions an ordinary man must
perform in order to attain śraddhā, from which the other requisites are
derived. Of course these purificatory actions are not the same for all,
since they must necessarily depend upon the conditions of purity or
impurity of each mind; thus a person already in an advanced state, may
not need to perform those purificatory actions necessary for a man in a
lower state. We have just said that Yogins are of nine kinds, according
to the strength of their mental acquirements—śraddhā, etc.—the requisite
means of Yoga and the degree of rapidity with which they may be applied.
Neglecting division by strength or quickness of application along with
these mental requirements, we may again divide Yogins again into three
kinds: (1) Those who have the best mental equipment. (2) Those who are
mediocres. (3) Those who have low mental equipment.
In the first chapter of Yoga aphorisms, it has been stated that abhyāsa,
the application of the mental acquirements of śraddhā, etc., and
vairāgya, the consequent cessation of the mind from objects of
distraction, lead to the extinction of all our mental states and to
final release. When a man is well developed, he may rest content with
his mental actions alone, in his abhyāsa and vairāgya, in his dhāraṇā
(concentration), dhyāna (meditation), and samādhi (trance), which may be
called the jñānayoga. But it is easy to see that this jñānayoga requires
very high mental powers and thus is not within easy reach of ordinary
persons. Ordinary persons whose minds are full of impurities, must pass
through a certain course of purificatory actions before they can hope to
obtain those mental acquirements by which they can hope to follow the
course of jñānayoga with facility.
These actions, which remove the impurities of the mind, and thus
gradually increase the lustre of knowledge, until the final state of
supreme knowledge is acquired, are called kriyāyoga. They are also
called yogāṅgas, as they help the maturity of the Yoga process by
gradually increasing the lustre of knowledge. They represent the means
by which even an ordinary mind (_vikshiptacitta_) may gradually purify
itself and become fit for the highest ideals of Yoga. Thus the _Bhāshya_
says: “By the sustained practice of these yogāṅgas or accessories of
Yoga is destroyed the fivefold unreal cognition (_avidyā_), which is of
the nature of impurity.” Destruction means here disappearance; thus when
that is destroyed, real knowledge is manifested. As the means of
achievement are practised more and more, so is the impurity more and
more attenuated. And as more and more of it is destroyed, so does the
light of wisdom go on increasing more and more. This process reaches its
culmination in discriminative knowledge, which is knowledge of the
nature of purusha and the guṇas.