INTRODUCTION "Never is He born or dies. He did not come into being, nor shall He ever come to be. The primeval Self is unborn, eternal, everlasting. He is not slain when the body is slain." BG 2.20 Who is this eternal being, it is the soul. The soul is you, the real you that has been covered by external designations. Man, woman, black, white, good, bad, ugly, Polish, American, Russian, it goes on an on. Thus we have literally forgotten our real Self, the soul. The Self is the only reality that will remain after everything else has been eroded and canceled by time. And how do we again get in touch with our real eternal Self? YOGA (Practical Disciplines for knowing the Self) YOGA = is derived from the Sanskrit root yuj = "to unite". Yoga means to link up with the self and the Supreme self The goal of yoga: Freedom, freedom from all material designations and situation in one's constitutional position. That is the ultimate achievement in yoga practice. YOGA is sometimes compared to a ladder for attaining the topmost spiritual realization. It begins from the lowest material condition of the living entity and rises up to perfect self-realization in pure spiritual life. According to various elevations, different parts of the ladder are known by different names: Karma-yoga, Jnana-yoga, Kundalini-yoga, Raja-yoga, Kriya-yoga etc. The culmination of all kinds of Yoga-practices lies in Bhakti-Yoga The Bhagavad-Gita is the all time classic work on yoga. Patanjali was the first sage to systemize the philosophy and practice of Yoga. His work is known as Patanjala Yoga Sutra. The Yoga-Sutras written by Patanjali are in concisce aphorisms. An Aphorism is a sanskrit code like the coded information in a computer to reduce the size. Unless one knows the code or philosophy it is almost impossible to understand. To decode them one must be a learned yogi. The spiritual master knows the meaning from his spiritual master and is able to render these codes, aphorisms into practical understanding, without the need of speculating, which is death to the aspirant yogi. We have taken guidance from our spiritual master in hopes of presenting yoga to you in an understandable way. Patanjali in his Yoga-Suta describes two types of yoga. Kriya Yoga - a 3-fold discipline composed of the practice of austerity, study of the scriptures, and surrender to the Supreme. Student learns to dedicate his actions to others. Astanga yoga - a mechanical, meditative practice meant to control the mind and senses and focus one's concentration on the Supreme. The modern "hatha-yoga" is a watered-down version of this yoga. In the Bhagavad-gita four basic varieties of yoga are described. Bhagavad-gita 4-28 Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge. Karma-yoga - the process whereby one performs his work for God, without the selfish desire for personal gain. Jnana-yoga - the process of elevation to spiritual consciousness through the cultivation of philosophical knowledge. A yogi does not subscribe to philosophy as an exercise in purely abstract thinking without consequence in daily life. The 'wisdom' sought after in Yoga goes beyond inspired understanding, but is concerned with the very source of all knowledge. The astanga-yoga system, These three yoga systems culminate in bhakti-yoga, the yoga of selfless, ecstatic, devotional love of God, Krsna. Patanjali speaks about Isvara the Lord as the important point of meditation and target of all yoga. There are so-called yoga practices in which one concentrates the mind on voidness or on the impersonal, but this is not approved by the authorized yoga systems. [1.23]Samadhi is reached through devotion to the Lord isvara The ego: The ego is something which pertains to a particular body-mind complex, but the Self is something beyond space and time. Egoism is killed at its root once the Self is realized. Man's true nature is the eternal Self, and his existence in time and space is a mere epiphenomenon. The pure unchanging Self identifies itself with a particular organism. This false identification is the cause of all man's ills. The means to terminate his suffering is by withdrawing and demolishing all false-identities, until the Self is excavated from all the manifold layers of psycho-mental debris. Bhagavad-Gita 2.20, "Never is He born or dies. He did not come into being, nor shall He ever come to be. The primeval [Self] is unborn, eternal, everlasting. It is not slain when the body is slain." Material World and the Soul To the yogi the universe is made up of an energy field called prakrti. 2.17 The Self is characterized as the seer or power of awareness, whereas the world in its unmanifest and manifest form, is that which is seen. They are always separate but in the covered state seem to be merged, the covered living entity. This cause of covering is to be overcome by yoga. Sorrow is the inevitable result of man's mistaken identity. The material energy, prakriti has the covering power, but it can also be used for emancipation. There are different levels of this world from subtle to gross coverings of the soul. The Lord, isvara, is discribed as a special Self, who, unlike us, has never been covered by the mechanisms of prakrti, material nature. He is that Self who at no time has foregone his perfect Self-awareness, who has never suffered the limitations of a finite consciousness. He is untouched by causes of affliction, action and reaction.. The MIND The first step in the discipline of all types of yoga is practice and detatchment and to controling the wandering tendencies of the mind. After achieving control of the mind the yogi is established in his true self The mind is the center of the yoga process. It is the mind that leads a person to bondage or liberation: Bhagavad-Gita 6-5 "One must deliver himself with the help of ones mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well." Bhagavad-Gita 6-19 "As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self." Example for image: Calm lake and jewel on the bottom... another example, on a windless day a lake can reflect the sun without distortion, as soon as the wind comes and breaks the calm surface the suns reflection becomes distorted. 1.2 Yoga is the restriction of the fluctuations of consciousness After capturing animals, a cunning hunter does not put faith in them, for they might run away. Similarly, those who are advanced in spiritual life do not put faith in the mind. Indeed, they always remain vigilant and watch the mind's action 1.4 when the mind is not controlled, he misidentifies the tendencies of the mind as his real self. (use such detail for image idea only) 1.5 fluctuations of the mind are fivefold; 3 modes of nature influence the mind... 1.-ksipta - disturbed (predominance of rajas and tamas) 2.-mudha - inertia, vice, ignorance, lethargy, sleep. 3.-viksipta - restless (predominance of rajas) advanced stage of ksipta. 4.-ekagra - one-pointed (predominance of sattva) 5.-niruddha - complete control of the mind. The consciousness reflects its purity in the mirror of the mind. 1.6 pramana-viparyaya-vikalpa-nidra-smrtyah. By intelligence only one can understand things as they are. By intelligence only can one understand whether or not he is the body. The study to determine whether one's identity is spiritual or material begins in doubt. Doubt is one of the important functions of intelligence; blind acceptance of something does not give evidence of intelligence. In order to cultivate intelligence, one should be doubtful in the beginning. But doubting is not very favorable when information is received from the proper source. In Bhagavad-gita the Lord says that doubting the words of the authority is the cause of destruction. When one is able to analyze his actual position, the false identification with the body is detected. When false identification is detected, then real identification can be understood. Real understanding is proved experimental knowledge. This experimental knowledge can be achieved when one has understood the false knowledge. By experimental or proved knowledge, one can understand that he is not the body but spirit soul. 1.12 Restriction of these fluctuations is achieved through practice and detachment. practice = cultivated properly for a long time. detachment = without thirst for seen earthly and revealed objects such as things promised in sacred texts such as life in heavenly planets or realms. BG 2.59 The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. Bhagavad-gita 2-60 The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them. 1.20 - To reach the goal, the yogi must proceed with faith (positive attitude towards the yogic way of life) energy (arising from faith) mindfulness (practice of concentration and meditation) trance,(samadhi) prajna, supra-cognition success depends on being extremely vehement in his practice of yoga. The Lord 1.26 The Lord is the guru of pervious yogis by virtue of His temporal continuity. 1.27 He is the syllable om. 1.28 The recitation of that syllable leads to contemplation of its meaning. 1.29 With devotion and perfection of japa to the Lord the obstacles will disappear. also mercy is required to attain success, mercy from Isvara, the Lord. All impediments are counteracted by practice on the single principal of concentration on the Lord Isvara impediments for visual ideas sickness, languor, doubt, heedlessness, sloth, dissipation, false vision, pain, depression, tremor of the limbs, wrong inhalation and exhalation. 1.43 On the purification of the depth-memory which has become empty of its essence, the Lord alone is shining forth. One can see the spirituality in the material, that the material is the Lords external energy and a yogi sees this energy with love for it is the Lords. Samadhi: 1.46 These are trance with seed. This is a description of trance with the seed of material desires intact withhin the heart. As long as they have not been eradicated or burnt to ashes by the higher forms of trance there is every chance of conceptualizing again. 1.47 When there is clearity in trance, ie no more material desires, one rightly understands his true being. The state is compared to the extraordinary brightness of the autumn sky. Samadhi means a state of complete wakefulness, one comes face to face with the true nature of the self, which ordinarily remains hidden behind outer forms. To a devotee this is simple to understand, but to the speculators or those without teachers this remains a mystery. When one knows the nature of Krishna one knows the nature of everything. 1.48-50 When the yogi has reached the highest state of insight into the Absoulut Truth, material desires are destroyed. (from the sounds of this it seems as if the yogi has had a glimpse of the Lord either as paramatma or the brahman effulgence.) Thus pure Self-awareness is recovered. 1.51 When the yogi no longer aspires for liberation, his trance is then perfected, for he has no desires within the heart. (seedless trance) KRYIA YOGA BG 6-10 Live in a secluded place and practice the process by which you can completely control your life air, mind and senses. Have full faith in the revealed scriptures, the Vedic literatures, and always observe celibacy. 2.1 Austerity, self-study, devotion to the Lord constitute Kriya yoga. Kriya Yoga practice detachment austerity,devotion,Lord incomplete renunciation,absolute renunciation 2.3 nescience, I-am-ness, attachment, aversion, will to live are 5 cause of affliction (klesa) nescience is seeing the impure temporary as pure and eternal I-am-ness is identification with I as the seer of objects attachment is following what is pleasant aversion is based on what is sorrowful will to live is basic drive for self-preservation and is present even in the wise. 2.11 These can be overcome by dhyana, meditative absorption. 2.12 The causes of affliction are the root of karma (action deposit) and can be experienced by birth and future birth. Patanjali (and the BG) encourag us to get out of the repeated cycle of birth and death by engaging in yoga. The very impermanence of the material happiness is a cause of sorrow. An unmasking of our transient experiences of pleasure as essentially sorrowful. 2.25 With the disappearance of nescience the relation with this world also disappears, This is kaivalya, liberation into our real eternal nature. Astanga Yoga - Eight-fold path: This is a very detailed science of yoga [to summarize or go in details] BG 4-27 Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind. PURPORT The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patanjali system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system the ultimate goal is to withdraw from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prana-vayu. The apana-vayu goes downwards, vyana-vayu acts to shrink and expand, samana-vayu adjusts equilibrium, udana-vayu goes upwards--and when one is enlightened, one engages all these in searching for self-realization. Bhagavad-gita (6.13-14): "One should hold one's body, neck, and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life." Patanjala Yoga combines many different practices in a systematic way through which one can develop voluntary control over ones body, desires, emotions, thoughts, and the subtle impressions that lie dormant in the unconscious mind. The 8 components of this system are: 1.-Yama; 2.-Niyama; 3.-Asana; 4.-Pranayama; 5.-Pratyahara; 6.-Dharana; 7.-Dhyana; 8.-Samadhi. Realization of the highest state of consciousness requires a one-pointed and well-controlled mind free from all worldly desires. Unrestricted attachment to or absorption in material objects is the cause of our material bondage and a great obstacle in the Yoga process. This is why there is so much emphasis in the yoga system on controlling the mind. BG 3-34 "There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization." Lord gives instruction to Arjuna in the Bhagavad-gita in the 6th chapter how by practice of such yoga one is able to gain control over the senses, refrain from outward sense objects, and thus prepare oneself for liberation in the Supreme. It is understood that in astanga-yoga one practices settling the mind and then concentrating it on the form of Lord Visnu. Before sitting on his asana, which is also described in Bhagavad-gita, one has to cleanse himself very nicely in crystal clear or sacred water thrice daily. Astanga-yoga was never meant to be practiced in a fashionable city, it is to be practiced in a solitary place. Traditionally yogis go to Badarikasrama in the Himalyan mountains. The angas are 1. YAMA (five restrains) (general ethical principals) 1.-Ahimsa (nonviolence); never commit violence to anyone is a Vedic injunction. Which means that one should not stop the progressive life of any living entity. This includes animals. Animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. In the process of Yoga there is a prescribed diet given, that consists of vegetables, fruits, milk, nuts, grains, etc. No meat, fish and eggs are allowed. Nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. 2.-Satya (truthfulness); Always speaking the truth. "Austerity of speech consists in speaking words that are truthful". 3.-Asteya (nonstealing); ISO Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong. Thus nobody accept the Supreme possesses anything in this world. One should always remember to whom our so called possessions belong. Therefore the Yogi does not indulge himself in any speculative means, like gambling, etc., because he knows that by the laws of nature his quota is already being determined. 4.-Brahmacarya (sensory control); The system of brahmacarya or celibacy has been practiced for thousands of years. By the Yoga process one can lift the vital energy up to the brain (urdhva-retasah) and the Yogi can perform wonderful work - one's memory is enabled to act very swiftly, and the duration of life is increased. Such Yogis can perform severe austerities with great determination. A family man who does not waste his energy but rather to produce children to educate them in spiritual consciousness is also a Brahmacary (Grhastha-Brahmacary). In the Bhagavad-gita the Lord says that He is sex life which is not contrary to spiritual principles" 5.-Aparigraha (nonpossessiveness). Nonpossessiveness is generally misunderstood to mean denying oneself all material possessions, but the word actually indicates an inward attitude rather than an outward behavior. BRS 2-255 "When one is not attached to anything, but at the same time accepts everything in relation to the Supreme, one is rightly situated above possessiveness." ------------------ These refer to the act of just thinking about the act what to speak of actually engaging in it. NIYAMA (five observances) 1.-sauca (purity); Cleanliness is essential for making advancement in spiritual life. 2 kinds of purity: external and internal. External means taking bath, keeping the body clean, etc. Internal means maintaining spiritual thoughts and desires, especially by chanting mantras, it cleanses the accumulated dust of our past karma from the mind. Also the eating habits should be pure. A Yogi accepts only pure food stuff, sattvik-food..... All unwholesome impulses are to be repelled if the yogi is to succeed. The yogi is concerned that there should not be renewed contamination or distraction by others, thus the yogi opts for a solitary life in the forest or mountains. 2.-santosa (contentment); Contentment or satisfaction is only possible if one experiences the higher satisfaction of spiritual existence BG 2-59 "The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But ceasing such engagements by experiencing a higher taste, he is fixed in consciousness." As long as one is disturbed by the duality of material sense objects by trying to enjoy them, it is impossible to become a Yogi. False renunciation will not do 3.-tapas (austerity); There are many rules and regulations on the path of self- realization, rising early in the morning, fasting on certain days, etc., whatever voluntary trouble one suffers is called tapasya. That determination is required in order to make steady advancement. There are also very sever practices of tapas such as as fasting, standing or sitting perfectly still, complete silence, voluntarily exposing oneself to heat, cold, hunger, thirst etc. The vedas describe numerous ascetics. However one should not practice penance which is not sectioned by the Vedas, tapasya in the mood of ignorance. 4.-svadhyaya (study of the Vedas); A Yogi has to study the Sastras or vedic literatures to understand higher transcendental subject matters. All spiritual activities should be understood from 3 sources: Sadhu, Sastra and Guru. These 3 guides are very important for progress in spiritual life. It is a perfect check and balance system. 5.-Isvara pranidhana (surrender to the Supreme) It is most important in the practice of Yoga that one is always aware of his constitutional position as a fragmental part of the Supreme. Any sakti (strength, power, enlightenment, etc.) one might achieve through the process of Yoga has its origin in the Supreme. He is the reservoir of all wisdom, eternal consciousness and pleasure. In this way the Yogi does not fall victim to false pride and false identification. He always sees himself as the humble part and parcel of the Supreme. 3. ASANA (Posture) An asana as used in the astanga yoga system is of two types. 1. It should be an appropriate posture for meditative-absorption, steady and comfortable. Hatha-yoga has developed a whole system of postures. Patanjali is using asana merely as a mediational aid. In Hathayoga the goal is mastery over the physiological processes. In Kriya yoga the posture has two functions, suitable for immobilizing the body and it must be comfortable so as not to interfere with ongoing meditation. The asana is not just a physical exercise, but has a strong psycho component, relaxed posture is the foundation of the practice of sense-withdrawal. When the body is relaxed a pin prick or at more advanced stages even a dentist drill fail to cause the familiar sensation of pain. It is important to coordinate the yamas and niyamas with the asanas. 2. The asana can be used for physical health. The asanas if done properly can cleanse the different organs and muscles in the body. This is done so the yogi can be undisturbed in his meditations by a sickly body in the early stages of his practice. There are altogether 84 000 000 asanas and 84 classical ones. There are about 80 asanas convenient for physical fitness and mental well-being. Only 4 asanas are mentioned for the direct practice of meditation: 1.-sukhasana (the easy pose, also used for japa 2.-svastikasana (the auspicious pose) 3.-padmasana (the lotus pose) 4.-siddhasana (the accomplished pose) All the other asanas are instruments for mind and sense control. These 4 are directly being used for meditation. 4. PRANAYAMA (Breathing exercises) Prana means "life force". Ana=to animate or vibrate; Prana=the first unit of energy. Whatever animates or moves is an expression of prana - the life force. This vital force animates all the energies involved in the physical and mental processes. It is prana that sustains and activates the body and mind. Prana is not consciousness or the soul. It is not an material element, it is within all forms of matter but is not itself matter - it is the energy that gives life to matter. Light, heat, water, air, etc., are medias through which prana is being carried and absorbed. Because breath is the grossest manifestation of this vital function, the science of prana is also called the science of breath. Regulation of the breath strengthens the nervous system and harmonizes all mental activities. By normal breathing we don't absorb so much prana but by becoming conscious of and training our breathing process we are able to store a much bigger amount of prana in our nerve-centers and brain. The breathing movement is restrained within the nostrils by neutralizing the up-moving and down-moving air within the body. BG 4:29 Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice. All of these processes are recommended for controlling the senses and for advancement in spiritual realization. This practice involves controlling the airs within the body so as to reverse the directions of their passage. The apana air goes downward, and the prana air goes up. The pranayama-yogi practices breathing the opposite way until the currents are neutralized into puraka. equilibrium. Offering the exhaled breath into the inhaled breath is called recaka. When both air currents are completely stopped, one is said to be in kumbhaka-yoga. By practice of kumbhaka-yoga. one can increase the duration of life for perfection in spiritual realization. The intelligent yogi is interested in attaining perfection in one life, without waiting for the next. For by practicing kumbhaka-yoga. the yogis increase the duration of life by many, many years. Yogis are able to exploit this accumulated energy for attaining spiritual perfection. Example: 1.-Yoga-siddhis; 2.-healing others; etc. Food and breath are the main vehicles through which prana enters the body. The science of prana is related to subtle energy channels called madis. There are 72 000 nadis. The most important ones are: Pingala (right nostril, sun); Ida (left nostril, moon); Sushumna (middle of spine). Ida and Pingala are winding itself around Sushumna like a plant around a stick. CHAKRAS (energy-centers of prana) - There are 7 chakras within the subtle body: 1.-Muladgara; 2.-Swadhisthana; 3.-Manipura (main store of prana); 4.-Anahata; 5.-Visuddha; 6.-Ajna; 7.-Sahasrara (siehe Abbildung...) Restricting the whirlpools of the mind can be controlled by expulsion and retention of the breath. 5. PRATYAHARA (Withdrawal of the senses) In outward activities the mind contacts external objects through the 5 senses of sight, hearing, touch, taste and smell. The interaction of the senses with their objects agitates the surface of the lake of the mind. The senses are constantly wandering from one objects to another, and the mind also wanders with them. 2.54 sense withdrawal is disuniting the sense organ from their objects, and consciousness from the idea of being this form as me. So long as there is sensory input, consciousness is not at rest. When attention is focused on an internal object sensory activity is partially then totally eliminated. 2.55 Thus results supreme obedience of the sense organs. In the Katha Upanisad 1.3.3-4 it is said: "The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers." One has to drive out the sense objects such as sound, touch, form, taste and smell by the pratyahara process in yoga, and then keep the vision of the eyes between the two eyebrows and concentrate on the tip of the nose with half-closed lids. There is no benefit in closing the eyes altogether, because then there is every chance of falling asleep. Nor is there benefit in opening the eyes completely, because then there is the hazard of being attracted by sense objects. Relaxation is actually the practice of pratyahara. Relaxation simply means to disconnect the communication of the mind and the senses to that particular limb. When one masters voluntary relaxation in this way, he attains perfect control over senses and mind and enters a state of concentration: 6. DHARANA (Concentration) 3.1 concentration is the binding of consciousness to a single spot. Isvara or the desired destination. Having withdrawn the senses and the mind from external objects, the yogi gains fitness of the mind for concentration. He must then carry a single thought pattern in a desired direction. To facilitate this process, one selects a suitable object for concentration, such as a center in the body or a mantra. One cannot focus the mind unless one has a strong interest in the object on which one wants to concentrate. Interest is the first step. Then attention develops. Will power strengthened by determination results in paying full attention. Than one has to practice. Regular repetition of definite techniques and processes help the mind to fully concentrate. In the Yoga Sutras of Patanjali it is mentioned that a mantra is the best suited object of concentration. 7. DHYANA (Meditation, Meditative absorbtion) BG 6-19 (already used) "As a lamp in a windless place does nor waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self." 3.2 Sense withdrawal, concentration and meditative absorption are continuous and parts of the same process of yoga. Dhyana is that particular phase of yoga in which the ideas presented in the mind are consistently associated with the object of concentration until no forgen thoughts intrude and complete restriction is achieved. In the ancient Yoga Sutras it is mentioned that the profound meditation upon ISVARA brings the success in spiritual absorption. No where in the original Yoga texts is it advised to meditate on something void. dhyana vyavastitha tad gatena manasa pasyanti yam yoginah - The real Yogi is advised to meditate on ISVARA or VISHNU within his heart: BG 6:13-14 "...one should meditate upon Me within the heart and make Me ultimate goal of life." Gopala-tapani 1.21 "Although the Lord is one, He is present in innumerable hearts as many." In the Bhagavad-gita at the end of the 6. Ch. (6-47) we find that the Yogi who surrenders to Vishnu or Krsna is the highest of all. And in the Brahma S. it is stated; -Isvara parama krsna... - Krsna is the Supreme ISVARA. 8. SAMADHI (Spiritual absorption, trance, complete absorbtion) 2.45 Through the perfection of devotion to the Lord one reaches the attainment of Samadhi. The centrality of devotion must be noted, the other techniques are merely subsidiary. Some fail to see is that devotion is not only the means but also the goal. 3.3 The only true purpose of yoga is to become empty of all material desires and shine forth in ones own true spiritual form and this is real samadhi. Samadhi refers to the state in which one is established in one's true nature or eternal spiritual nature. There are 2 different kinds of samadhi: 1.-Samprajnata (When one becomes situated in the transcendental position by various philosophical researches) or mental speculation and self-realization. 2.-Asamprajnata (no longer any connection with mundane pleasure) or one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization. When the Yogi is once situated in that transcendental position, he is never shaken from it. Unless the Yogi is able to reach this position, he is unsuccessful, he will come to a fall. This state of samadhi is explained in the Bg.6.20-23 In the stage of perfection called trance, or samadhi, one's mind is completely restrained from material mental activities by practice of Yoga. This perfection is characterized by one's ability to see the self by the pure mind and relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks that there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of great difficulty. this indeed is actual freedom from all miseries arising from material contact. In the samadhi stage one can see the Supreme personality of Godhead in His partial form as Paramatma, or as He is. The yogi realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Sometimes impersonalists pollute the Patanjali yoga system because they are monists. Patanjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him. If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Patanjali system in their own way and pollute the whole yoga process. To summarize, (the astanga-yoga) restraint, observance, posture, breath control and sense withdrawal are designated as outer members of the body of yoga for they regulate the external relations of the yogi. Concentration, meditative absorption, and trance are considered for their action in with the conscious self. But these are considered external aids compared to that trance which has no seed of results or desire of results. The astanga-yoga system is a gradual materialistic art of controlling air by transferring it from the stomach to the navel, from the navel to the heart, from the heart to the collarbone and from there to the eyeballs, from there to the cerebellum and from there to any desired planet. The velocities of air and light are taken into consideration by the material scientist, but he has no information of the velocity of the mind and intelligence. We have some limited experience of the velocity of the mind because in a moment we can transfer our minds to places hundreds of thousands of miles away. Intelligence is even finer. Finer than intelligence is the soul, which is not matter like mind and intelligence but is spirit or anti-matter. The soul is hundreds of thousands of times finer and more powerful than intelligence. We can thus only imagine the velocity of the soul in its traveling from one planet to another. Needless to say, the soul travels by its own strength and not with the help of any kind of material vehicle. KAIVALYA: The stage of realization of the Personality of Godhead is kaivalya. The oneness of understanding that the Supreme Lord is fully spiritual and that in full spiritual realization one can understand what He is--the Supreme Personality of Godhead--is called kaivalya, or, in the language of Patanjali, realization of spiritual power. When one is freed from material desires and fixed in spiritual realization of the self and the Superself, that is called cit-sakti. In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gita as the supreme happiness, which is beyond the material senses. The great sage declares in his Yoga-sutras (3.34 [IN THE BOOK I'M READING, IT IS 4.34, THE LAST VERSE): purusartha-sunyanam gunanam pratiorasavah kaivalyam svarupa-pratistha va citi-saktir iti. This citi-sakti, or internal potency, is transcendental. Purusartha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patanjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. Clearance of the impure mirror of the mind. This "clearance" is actually liberation. After nirvana, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Krsna consciousness. This is the "real life of the living entity." Maya, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Vedanta-sutra (1.1.12) as ananda-mayo 'bhyasat. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga is vividly described in the Seventh Chapter of Bhagavad-gita. A yogi indulging in sex and intoxication is a mockery. Even those yogis who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogis are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Some results of mystic yoga which are but obstacles on the path to the highest destination of the pure yogi. 3.16-47; knowledge of past and future know language of all beings (can even speak to animals) knowledge of previous births knowledge of anothers consciousness one can become invisible knowledge of death strong as an elephant knowledge of subtle, distant, and concealed objects knowledge of the world knowledge of arrangement of stars knowledge of the body cessation of hunger and thirst perfect immobility vision of the perfected ones knowledge of all understanding of consciousness knowledge of the Self ability to enter another's body power to rise above water, mud, or thorns gains effulgence divine ear lighter than cotton and can traverse ether mastery over all elements mastery over sense organs smaller than the smallest power to expand infinitely levitation reach anywhere freedom of will mastery over entire creation power of creation power of wish fulfillment Such siddhis (perfections) are presented by the illusory energy of the Lord, and are obsticals to perfect Samadhi. The real purpose of the yoga system is to achieve the favor and shelter of the lotus feet of the Supreme Personality of Godhead, but this purpose is covered by the illusory energy of yogamaya. So-called yogis are therefore allured by the superficial material perfections of anima, laghima, prapti and so forth. Consequently ordinary yogis cannot reach the perfection of yoga. 3.51 one should remain humble and detached from pride. The yogi is not attached to his body even when it may be burned up in a forest fire. When the seed of fruitive activity is burned by the fire of knowledge, the spiritual properties and mystic powers are automatically manifest, yet bhakti-yoga is not affected by these mystic powers. An ordinary yogi is captivated by mystic powers and his progress checked; therefore a perfect yogi does not welcome them. Because the mind is restless and undependable, it must remain always under control. Even the mind of the advanced yogi. After attainment of one or two of the above perfections, many mystics fall into the trap of mental oscillation. In such a state, the mystic fails to attain to the highest perfection, namely, pure devotion to the Supreme Personality of Godhead. But the transcendental worker, or karma-yogi, has no such fear of falling down, for his attention is already fixed in the transcendental service of the Personality of Godhead. 4. KAIVALYA - PADA liberation Patanjali indicates that dhyana is essential in achieving the goal. Thus .... 4.7 the yogi is without karma The yogi without karma just lets the karma left burn itself out so to speak. 4.26 The consciousness inclined towards perfect wisdom, is borne onwards to kaivalya 4.31 Then when all coverings of imperfection are removed little remains to be known because of the infinite knowledge. 4.32 thus no more karma 4.34 In this last verse Patanjali mentions purusa. My translation; The process of removal (pratiprasava) of the modes of material nature, without self desire, is called kaivalya, or the establishment of our true form. More on Kaivalya According to Patanjali, when one becomes free from all material desires he attains his real, transcendental situation, and realization of that stage is called spiritual power. According to the monists, when a yogi becomes one with the Supreme and loses his individual existence, he attains the highest stage, called kaivalya. But actually, the stage of realization of the Personality of Godhead is kaivalya. The oneness of understanding that the Supreme Lord is fully spiritual and that in full spiritual realization one can understand what He is--the Supreme Personality of Godhead--is called kaivalya, or, in the language of Patanjali, realization of spiritual power. His proposal is that when one is freed from material desires and fixed in spiritual realization of the self and the Superself, that is called cit-sakti. In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gita as the supreme happiness, which is beyond the material senses. The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode. The planets rest in the sunshine, but the sunshine itself has no particular resting place. When one reaches a particular planet, then he has a resting place. The spiritual sky, which is known as kaivalya, is simply blissful light on all sides, and it is under the protection of the Supreme Personality of Godhead. As stated in Bhagavad-gita (14.27), brahmano hi pratisthaham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman. In that impersonal effulgence there are spiritual planets, which are known as Vaikunthas, chief of which is Krsnaloka. This is the destination of the perfect yogi. When one is free from the contamination of material nature the Supreme Person, is revealed. This state is also called kaivalya, which means "pure consciousness." Jnanam sattvikam kaivalyam. When one is situated in pure, transcendental knowledge, one is situated in kaivalya. Therefore vasudeva also means kaivalya, a word which is generally used by impersonalists. Impersonal kaivalya is not the last stage of realization, but in Krsna consciousness kaivalya, when one understands the Supreme Personality of Godhead, then one is successful. In that pure state, by hearing, chanting, remembering, etc., because of the development of knowledge of the science of Krsna, one can understand the Supreme Personality of Godhead. All these activities are under the guidance of the internal energy of the Supreme Lord. Krsna's body is described herewith as kaivalya, nondifferent from HimselfFor Him there is no difference between matter and spirit. He is therefore called kaivalya. ----------------------- Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted? [Image; a whirlpool of material activities going around the screen, then with a yogi in the center it changes to Krishna activities going around in a nice way or krishna is in center] Tamah means darkness. The material world is dark, and beyond the material world is light. In other words, after passing through the entire material atmosphere, one can come to the luminous spiritual sky, whose impersonal effulgence is known as Siddhaloka. Yogis who follow the principles of Patanjali accept the personality of the Absolute Truth, but they want to merge into the transcendental body of the Supreme Lord. That is their desire. Being the greatest authority, the Supreme Lord can easily allow many millions of living entities to merge into His body. The origin of everything is the Supreme Personality of Godhead, Bhagavan, and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka. Philosophers following the precepts of Patanjali practice raja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization. Merging into the Brahman effulgence is said to be the last snair or maya or illusion. The difference between karma-yoga and bhakti-yoga is that in karma yoga the fruite of the activity is offered in devotion to the Supreme Lord, and in bhakti-yoga not only is the end result of an activity offered to the Lord, but the act of doing is also done in a spirit of loving devotion to the Lord knowing full well that everything is His BHAKTI Yoga for the Modern Age Actually, the astanga-yoga system is not impractical, for were it impractical, What may be impractical for one man may be practical for another.This yoga system was taught to Arjuna by Krishna. Arjuna is representative of the common man in the sense that he is not a mendicant or a renunciate or a scholar. He is on the battlefield fighting for his kingdom, and in this sense he is an ordinary man engaged in a worldly activity. He is concerned with earning a livelihood, supporting his family, just as the common man, and generally this system of astanga-yoga is impractical for the ordinary common man. That is the point, it is practical for one who has already completely renounced everything and can sit in a secluded, sacred place on the side of a hill or in a cave. But who can do this in this age? Although Arjuna was a great warrior, a member of the royal family, and a very advanced person, he proclaims this yoga system impractical. And what are we in comparison to Arjuna? If we attempt this system, failure is certain. This is where the speculators go amuck. They wish to deny the importance of the Lord (Isvara). To deny the importance of bhakti is to miss the point. To not understand the non difference in the Lord and His name or His syllable om is to miss the point of His omnipotence of simultaneous one and different. The speculator and jnani wish to deny the existence and importance of the Supreme Personality of Godhead. Thus missing the point of His Supreme Person leads them astray and thus missing the goal of yoga. Of all yogas, jana, rag, kriya, mantra, japa, hatha, astanga, karma, bhakti is the essential ingredient. Yoga is practiced in eight different stages: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. Yama and niyama mean practicing the controlling process by following strict regulations, and asana refers to the sitting postures. These help raise one to the standard of faithfulness in devotional service. The practice of yoga by physical exercise is not the ultimate goal; the real end is to concentrate and to control the mind and train oneself to be situated in faithful devotional service. Bhavena, or bhava, is a very important factor in the practice of yoga or in any spiritual process. Bhava is explained in Bhagavad-gita (10.8). Buddha bhava-samanvitah: one should be absorbed in the thought of love of Krsna. When one knows that Krsna, the Supreme Personality of Godhead, is the source of everything and that everything emanates from Him (aham sarvasya prabhavah), then one understands the Vedanta aphorism janmady asya yatah ("the original source of everything"), and then he can become absorbed in bhava, or the preliminary stage of love of Godhead. The practice of yoga is undoubtedly good because it controls the senses, which are like venomous serpents. When one engages in devotional service, however, completely employing all the activities of the senses in the service of the Lord, the venomous quality of the senses is completely nullified. It is explained that a serpent is to be feared because of its poison fangs, but if those fangs are broken. the serpent, although it seems fearsome, is not at all dangerous. Devotees, therefore, may see hundreds and thousands of beautiful women with fascinating bodily movements and gestures but not be allured. whereas such women would make ordinary yogis fall. Even the advanced yogi Visvamitra broke his mystic practice to unite with Menaka and beget a child known as Sakuntala. The practice of mystic yoga, therefore, is not sufficiently strong to control the senses. The best practice of yoga in this age is Krsna consciousness, which is not baffling. A Krsna conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing hatha-yoga, dhyana-yoga and jnana-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga. BG 6-47 And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me--he is the most intimately united with Me in yoga and is the highest of all. That is My opinion. :PURPORT "he who always abides in Me" is said to be the greatest of all. "In Me" means in Krsna; that is, the greatest yogi is always in Krsna consciousness. Such a yogi "abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga, and is the highest of all." This is the prime instruction of this Sixth Chapter on sankhya-yoga: if one wants to attain the highest platform of yoga, one must remain in Krsna consciousness. The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jnana-yoga. When jnana-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called astanga-yoga. And when one surpasses the astanga-yoga and comes to the point of the Supreme Personality of Godhead Krsna, it is called bhakti yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogi who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas. Therefore, to become Krsna conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world's highest mountains, of which the highest peak, Mount Everest, Thus bhakti-yoga, being the only means of God realization, is called kaivalya. Srila Jiva Gosvami quotes the Vedic version (eko narayano devah, paravaranam parama aste kaivalya-samjnitah) in this connection and establishes that Narayana, the Personality of Godhead, is known as kaivalya, and the means which enables one to approach the Lord is called the kaivalya-pantha, or the only means of attainment of Godhead. This kaivalya-pantha begins from sravana, or hearing those topics that relate to the Personality of Godhead, and the natural consequence of hearing such hari-katha is attainment of transcendental knowledge, which causes detachment from all mundane topics, for which a devotee has no taste at all. For a devotee, all mundane activities, social and political, become unattractive, and in the mature state such a devotee becomes uninterested even in his own body, and what to speak of bodily relatives. In such a state of affairs one is not agitated by the waves of the material modes. There are different modes of material nature, and all mundane functions in which a common man is very much interested or in which he takes part become unattractive for the devotee. Bhagavad-gita (9.27): yat karosi yad asnasi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kurusva mad-arpanam "O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." This is bhakti. BG:12-6-7 But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Prtha--for them I am the swift deliverer from the ocean of birth and death. BG 18-66 Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. How to Practice Bhakti Yoga Meditation on the Holy name is the prescribed thing, the original thing. It is the same principal as smaranam. It is to be developed into samadhi, total absorption. With smaranam there are five stages; smarana - remembering in a simple way dharana, concentrating in a general way, learning how to fix the mind dhyana - we learn to think of divinity in a prescribed way, a more specific meditation. dhruvanusmriti - a more developed version of this without any break samadhi - wherein one is confronted with the object of meditation itself, confronted with God. At this stage, we develop total absorption in God, He has become the prominent reality. In the astanga-yoga system, the seventh stage of perfection is dhyana. This dhyana is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jnani and an expert yogi. In other words, jnana and yoga are different preliminary stages of devotional service. Such a yogi devotee of the Lord engages himself twenty-four hours daily in the service of the Lord so that his whole attention is engrossed with the thoughts of the Lord in ninefold devotional service, namely hearing, chanting, remembering, worshiping, praying, becoming a voluntary servant, carrying out orders, establishing a friendly relationship, or offering all that one may possess, in the service of the Lord. By such practice of yoga, or linking up in the service of the Lord, one is recognized by the Lord Himself, as it is explained in the Bhagavad-gita concerning the highest perfectional stage of samadhi. The Lord calls such a rare devotee the best amongst all the yogis Such a perfect yogi is enabled by the divine grace of the Lord to concentrate his mind upon the Lord with a perfect sense of consciousness, and thus by chanting His holy name before quitting the body the yogi is at once transferred by the internal energy of the Lord to one of the eternal planets where there is no question of material life and its concomitant factors. Devotional service to the Lord does not kill the natural desires of the living being, but they are applied in the right cause of devotional service. This qualifies the desire to be transferred to the spiritual sky. "So properly speaking we can never attain success in the traditional mediational yoga system described by Krishna. People are paying money to attend some classes in gymnastic exercises and deep breathing, and they are happy if they think they can lengthen their lifetimes by a few years or enjoy better sex life. But we must understand that this is not the actual yoga system. In this age of Kali Yuga, a degraded age, that mediational system cannot be properly executed. Instead, all of the perfections of that system can be realized through bhakti yoga, the sublime process of Krishna consciousness, specifically mantra-yoga, the glorification of Sri Krishna through the chanting of Hare Krishna. That is recommended in the Vedic scriptures for this age, and introduced by great authorities like Lord Caitanya Mahaprabhu. But if we are content with making a show of meditation by sitting very straight in lotus position, then that is a different thing. But we should understand how such show-bottle performances have nothing to do with the actual perfection of yoga. The material disease can not be cured by an artificial medicine. We have to take the straight cure from Krishna," Srila Prabhupada BTG Jan-Feb 1992. Rupa Goswami explains very nicely in Bhakti-rasamrta-sindhu how this bhava, or preliminary stage of love of God, is achieved. He states that one first of all has to become faithful (sraddhayanvitah). Faith is attained by controlling the senses, either by yoga practice, following the rules and regulations and practicing the sitting postures, or by engaging directly in bhakti-yoga, as recommended in the previous verse. Of the nine different items of bhakti-yoga, the first and foremost is to chant and hear about the Lord. That is also mentioned here. Mat-katha-sravanena ca. One may come to the standard of faithfulness by following the rules and regulations of the yoga system, and the same goal can be achieved simply by chanting and hearing about the transcendental activities of the Lord. Bhakti-yoga is direct, and the other process is indirect. But even if the indirect process is taken, there is no success unless one comes fully to the direct process of hearing and chanting the glories of the Lord. So all of this may seem very difficult to assimilate and what to speak of put into practice in our daily lives, so there will be a discourse after this presentation that will help you to understand the need of taking up yoga into your lives and how to do it in a practical way.