YOGA AND BHAKTI

official source: Subha's'ita Sam'graha Part 18

cross-references: none

this version: is the printed Subha's'ita Sam'graha Part 18, 1st edition, version 
	(spelling mistakes only may have been corrected). I.e., this is the most 
	up-to-date version as of the present Electronic Edition.

      It is said that if Parama Purus'a can be attained through Yoga then what is the place of devotion (Bhakti) in the life of a spiritual sa'dhaka ? Now let us see what is Yoga? "Yogashcittavrtti Nirodhah" -- Yoga is the suspension of the propensities (vrttis) of mind. What is Niruddha? It is said that under five circumstances the mind becomes steady -- Ks'ipta, Mu'r'ha, Viks'ipta, Eka'gra and Nirodha. What is Ks'ipta ? When mind becomes extremely restless because of crude propensities, then the restless mind tends towards only one object. While tending towards one object, it gets itself concentrated (Sama'dhistha) all of a sudden therein. That absorption of mind into that object is transitory. This state is known as Ks'ipta. You might have noticed in your personal life that if you come in clash with a person or if you become angry with him, throughout the day the picture of that individual repeatedly comes to your mind and you fail to concentrate your mind on any object other than that individual. This state of mind is Ks'ipta Sama'dhi.

      The next one is Mu'r'ha. Where there is attachment to or fear from some object (judged minutely fear is included in attachment ), the object even in that case repeatedly creeps into mind. As for instance, a man of Gazipur working in Bombay is repeatedly haunted with the idea that he should have his office just like the one at Gazipur. Gazipur all the time haunts his mind. It means that the object comes to mind very easily, This state is called Mu'r'ha.

	The third one is Viks'ipta. Viks'ipta is Abha'va'tmika' Sama'dhi. Suppose the mind is absorbed in one object. The next moment it shifts to another object, then to the next one and so on and so forth till the mind gets exhausted and ceases to function. This is known as Viks'ipta Sama'dhi. You know that in a lullaby the baby is given one picture, the next moment another picture and so on and so forth, till the child's mind is exhausted and it takes recourse to sleep. This is Viks'ipta Sama'dhi.

	The next one is Eka'gra. Because of the ideation of a particular object, the mind is concentrated at a particular point. This is known as Eka'gra Sama'dhi.

      The fifth one is Nirodha. Nirodha means to withdraw the vibrations (Gati or the propensities of mind) and to direct them to the objectless ( Avis'aya ) i.e., to withdraw the mind from the objectivities. This is Nirodha.

      Thus Yoga is 'Yogashcittavrtti Nirodhah' i.e. the Nirodha (channelisation) of all the Vrttis (propensities) of mind.

      What is Vrtti ? In Sam'skrta Vrtti means livelihood, profession. Here Vrtti means mental pabulum (a'bhoga). These Vrttis are many in number. The chief Vrttis (Mukhya' Vrtti) are five in number, all the other Vrttis are dependent on these. These Vrttis are Prama'n'a, Viparyaya, Vikalpa, Nidra' and Smrti.

      What is Prama'n'a? "Pratyaks'a'numa'na'gama'h Prama'n'a'ni. Pratyaks'a, A'gama and Anuma'na are known as Prama'n'a. Pratyaks'a means that which you perceive directly with your eyes. You will advocate the existence of the object you have already seen with your eyes. Prati plus Aks'a is Pratyaks'a. Aks'i means eye; that which is seen with the eyes is Pratyaks'a. Suppose you have seen an elephant with your eyes. You now do not bother about the proof of the existence of the elephant. The next is Anuma'na. In Anuma'na you don't see the original object but you see something related (Anusam'gita) to or associated with the original object. You see the smoke, not the fire, but when you see the smoke you come to infer that there is fire. This is Anuma'na' - a Prama'n'a. The third one is A'gama: that which you cannot see and cannot even infer but you have heard from some authority. The city of London you have not seen nor can you imagine London but you accept its existence as you have read of it, you have studied about it in your Geography. Here one will have to depend upon Agamika Praman'a ( authoritative proof ). In the absence of any of these three factors (Pratyaks'a, Anuma'na, A'gama) the existence of any object is jeopardised. There was a materialist philosopher named Mahars'i Ca'rva'ka in India. Ca'rva'ka was of the opinion that Pratyaks'a Prama'na' is the only Prama'n'a and no other Prama'n'a is to be accepted. He advocated -

Pratyaks'aeka prama'n'ava'ditaya' anuma'na'de
Anaungiikaren'a prama'n'abha'va't.

i. e., Pratyaks'a alone is a Prama'n'a. Did he not accept the existence of air ? The air remains invisible to the eyes.

      The next one is Vikalpa. "Shabdagun'a'nupa'tii Vastushunyah Vikalpah." Suppose you are going to Varanasi. When you come near Varanasi you say Varanasi has come, but really Varanasi did not come - it continued existing where it was, but you yourself came to Varanasi. Then 'Viparyayo. Mithya'jina'namatadrupaprtis'tha'm.' You generally say that the house of a particular gentleman is in the heart of a town, Himalaya is at the head of India. Can there be heart of a town of India ? Still you speak like that. The mistakes in Vikalpa and Viparyaya are occurring all the time.

The next one is Nidra', one of the main propensities. 'Abha'vapratyaya' lambaniivrttih Nidra'. Nidra (sleep) is a propensity which brings vacuity in mind. In human beings the propensity that brings forth blankness is itself Nidra'. Suppose, you are resting on your bed. Your eyes are on the watch, you fall sleep, but when you get up, you fail to say at what moment actually you slept. Between sleeping and rising things occurred of which you are ignorant. There was vacuum, neither you were seeing anything nor hearing anything. This state of vacuity is Nidra'.

      The last one is Smrti. Smrti is "Anu'bhutavis'aya'sampramos'ah Smrtih. The inferential vibration (Ta'nma'trika Spandana) comes to your nerves. Sympathetic vibrations are transmitted to the ectoplasmic stuff which takes the shape of the object. Suppose you are capable of creating an object in your ectoplasmic stuff : that is known as Smrti.

So these are the five main propensities. All the other propensities are dependent on these five propensities. And Yoga is suspension of propensities. Mostly all the Vrttis are Klis't'a' Vrttis. Klis't'a means that which invariably begets pain. There are four divisions of the Vrttis - Klis't'a' Vrtti, Aklis't'a' Vrtti, Klis't'a'Klis't'a' Vrtti, and Aklis't'a' Klis't'a' Vrtti. Klis't'a' Vrtti is one that begets pain in following it. Its resultant is also painful. Suppose you are going somewhere. If the road is bad you are troubled and if the road leads to a desert the destination is also painful. This is Klis't'a' Vrtti. Take another example. A thief goes out for stealing on a stormy and cold night. While going out he undergoes suffering. Suppose he is caught by the police, the end also is painful. The next one is Aklis't'a' Vrtti. This Vrtti neither begets pain at the beginning nor at the end. Take for instance the case of a Sa'dhaka with devotion. While performing sa'dhana' he does not get pain and at the end too he gets no pain. This is Aklis't'a' Vrtti. The third one is Klis't'aklis't'a' Vrtti. While moving on there is much pain but when you reach your destination there is no pain. While moving on a stony path you feel troubled but when you reach a beautiful park you are quite happy. In sa'dhana' also there are kinks in which one feels trouble but the result is quite pleasing. It is painful to do some difficult a'sanas but when the disease is cured it gives pleasure. The next one is Aklis't'aklis't'a'. In the beginning it is pleasing and at the end it is painful. A bribe-taker is quite happy at the beginning but if caught by the anti-corruption department, it is humiliating. Whatever the Vrttis be (Klis't'a' Vrtti, Aklis't'a' Vrtti, Klis't'a'klis't'a' Vrtti, and Aklis't'aklis't'a' Vrtti), all depend on the nature of a person. Where the goal is Parama'tman that Vrtti is very pleasing at the end (Aklesa'ntika). But where the goal is matter the end will definitely be painful (Klesa'ntika). So "Yogashcittavrtti Nirodhah. If the main propensities are controlled, the subsidiary ones will automatically be controlled.

What is Yoga according to Tantra ? Tantra defines Yoga as "Sam'yoga Yoga Ityukto Jiiva'tma' Parama'tmanah". The unification of Jiiva'tman with Parama'tman is termed Yoga. What is Parama'tman and Jiiva'tman ? The moon in the sky is like Parama'tman and its reflection in the pond is Jiiva'tman. How to unify Jiiva'tman with Parama'tman ? When the moon in the sky reaches the moon in the pond then there is oneness between the two. The reflection of Parama'tman on unit mind is Jiiva'tman. When the mind reaches Parama'tman both Jiiva'tman and Parama'tman become one. This is the explanation of Yoga according to Tantra.

The word 'Yoga' is derived from the root verb 'Yuj' and suffix 'Ghain'. In Sam'skrta there are two similar root-verbs - one 'Yuj' and another: 'Yunj'. 'Yuj' means to unite, 'Yunj' means to unify. Arithmetical addition, mixing sugar with sand is unity, but the mixture of sugar with water is unification. Where there is unification both the entities merge into one and they cannot be separated.

Now what is the role of devotion in Yoga ? Yoga means 'Cittavrttinirodha' or merger of Jiiva'tman into Parama'tman. Where propensities are controlled the nerves are made to stop their functioning by forced physical energy. Not only the nerve fibres but also the nerve cells are made to stop their functioning. When the function is stopped there is no ectoplasmic vibration. If this is done the mind stops its functions. When the mental actions are stopped there is temporary control of the propensities. This forced control is known as Hat'ha Yoga. Hat'ha means Balena - by force. Therefore that is not actually Vrttinirodha. Really speaking, the workings of nerve cells, nerve fibres being stopped, the working of mind is also stopped. This is what happens when one becomes senseless. Therefore that is not Yoga - Hat'ha Yoga is not Yoga. In Yoga one has to do Vrtti nirodha, and for Vrtti nirodha one has to withdraw one's mind from the crude objects and direct it towards Parama'tman, then only suspension of propensities is possible. There has to be a goal without which suspension is not possible. In the Ta'ntrik definition it is quite clear, "Sam'yoga Yogo Ityukto Jiiva'tma'-Parama'tmanah' -- the Jiiva'tman has to be merged into Parama'tman. The goal has been fixed here.

In the practice of yoga Sa'dhakas elevate Jaevii Shakti Kula Kun'd'alini ( coiled serpentine ) and merge it into Parama'tma'. As the Kula Kun'd'alinii crosses various plexii the spiritual aspirant achieves Siddhis at the various stages of Yoga. The kula kun'd'alini can be raised only when the Sa'dhaka has a longing for Parama'tman. When humans will desire to merge Jiiva Shakti (unit consciousness) with Shiva Shakti (Cosmic Consciousness) the Kula Kun'd'alinii will be elevated. Only when the longing to be one with Parama'tman is intense will the Kula Kun'd'alinii rise up. When the Kundalinii is in the crudest stage it is in the Mu'la'dha'ra plexus. When by dint of Sa'dhana' the Kula Kun'd'alini comes to Sva'dhis't'hana Cakra, the Sa'dhaka feels that he himself and Parama'tman are in the same world. "Though He is far, yet He is visible. One day I will reach Him." This is Sa'lokya Sama'dhi. When the Kun'da'linii will rise up in Sa'lokya Sama'dhi how can it be effected in the absence of devotion? In the absence of devotion it is not possible to take Jiiva'tman to Parama'tman. Even the awakening (Nidra'tya'ga) of Kula Kun'd'alinii is not possible in absence of devotion. Knowledge, education, learning - all will fail if devotion is not there. Futile will become the Yoga of a Yogi who is devoid of Bhakti. When Bhakti is there even if one is devoid of knowledge and learning, one will be a Maha'yogii as he will be established in Yoga.

When devotion develops still more Kula Kun'd'alini reaches Man'ipura Cakra. This state is known as Sa'miipya Sama'dhi. The Sa'dhaka who has attained this stage will have a feeling that Parama'tman is near him. Where there is no devotion there cannot be the elevation of Kulaku'n'dalinii to this stage. They may be Ha'tha yogiis but they will not achieve Parama'tman.

When devotion will increase still more there will be Sa'yujya Sama'dhi. Such Sa'dhakas will feel that they are close to Parama'tman. How is this possible without devotion? Without devotion one cannot go to Parama'tman as one does not want to go to Parama'tman. What to speak of this, if devotion is not there, one will not go to Parama'tman even if called for by Him i.e., without devotion nothing is possible.

If there is further increase in devotion then that stage is known as Sa'rupya Sama'dhi. In Sa'rupya, Sama'dhi there will be oneness of the Sa'dhaka with Parama'tman. The Sa'dhaka will feel that he himself is his goal -- he and Parama'tman are one. When devotion is intense this stage is obtained. If not : 

A'sana ma're kya' hua'jo gaii na man kii a'sh
Jyon kolhu ke baele son ghara hii kosh pacash.

The ox in the country oil mill moves all day long but does not march forward. It simply revolves round the pillar. Such is the case with a Yogii without devotion. When Kun'd'alini reaches A'jina Cakra with the devotion made stronger, this stage is Sa'rst'hi Sama'dhi. This means that the Sa'dhaka and Paramatman are not two entities but one. Sa'rst'hi is the zenith point of devotion. The stage where even the 'I' feeling is lost (i. e. Bekhudii) is Kaevalya. The supreme status of Yoga is Kaevalya, Nirgun'a'sthiti (non-qualified state). The supreme state of devotion too is the supreme state. This proves that a Yogii cannot move even a step further without devotion. Yoga without devotion is as good as a goldsmith without gold. Unfortunate is the Yogii who is bereft of devotion. You will have to do Sa'dhana' of Jina'na and Karma. By doing simply A'sana and Pra'na'ya'ma, the Supreme Entity cannot be attained. The most important thing is devotion. One who is completely illiterate can attain God whereas even a triple M.A. may not.

      What is Jina'na ? The effort to feel the presence of Parama'tman in all the objects is Jina'na Sa'dhana'. People perform spiritual practice to realise that Parama'tman exists in all the objects. He is not only in all the objects, rather all the objects are He. The attainment in Jina'na Sa'dhana becomes possible when one realises that all the objects are Parama'tman. And what is Karma Sa'dhana'? In the physical world everybody has the potentiality to work, but rarely a person utilises his cent-percent potentiality for Karma. Even the greatest reformer utilises about 10 % of his potentiality and 90% remains unutilised. Only with the utilisation of 10% he could become so great, but if he would have utilised all his potentialities one could not have even imagined his greatness. Karma Sa'dhana' is work done more for others and less for oneself. Generally people remain engaged in their own works and for others they devote only 5 or 10 minutes. This sort of tendency is an animal tendency. One who works only for one's own self is an animal but one who works for others is really great. When people render no service to themselves but do only for others they are known as Karmasiddha.

So through Jina'na and Karma, Bhakti is aroused and for the arousal of Bhakti both jina'na and karma are needed. Bear in mind that the Sadhana of jina'na and karma are to be done but the sadhana of karma has to be more than that of jina'na. When jina'na is obtained more than karma done there is possibility of the arousal of vanity which results in downfall.

Abhima'nam' sura'pa'nam' gaoravam' raoravam' dhruvam
Pratis't'ha shukariivis't'ha' trayam' tyaktva' harim' bhajet.

When karma is done more than jina'na, then Bhakti is aroused. When Bhakti is aroused a Yogii can move further towards Parama'tman, and not before this. A Yogi depends on Bhakti in toto. Where there is no Bhakti the heart of a Yogi becomes like a barren desert. The heart of a Sadhaka is like soil, Is'ta' Mantra the seed and Bhakti water. Where there are no cool showers of Bhakti there is no use sowing seed in a desert. So to be an ideal Yogi is the goal of everyone but one must remember that Bhakti has to be aroused. Where there is no arousal of Bhakti the human life becomes futile. One who has Bhakti at the age of five commands the salutations from a man of eighty without Bhakti. This is because Bhakti is the Supreme. Even a great jina'nii like Sham'kara'carya admitted "Moks'aka'ran'asamagryam' bhaktireva gariiyasii." Therefore Bhakti is the best of all the means for attaining Moks'a. Whatever a Sa'dhaka has to do is to be done for the arousal of Bhakti. He is not the beggar of anything except Bhakti. When one's Bhakti is once attained one is not a pauper but an emperor.

26 December 1965, Gazipur