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LINGA SAREERA
Buddhi, Ahankara, Manas, Dasendriyas and Panchataumaatras, these 18, together constitute the Linga Sarira or the subtle body. The Linga Sarira is Nitya (eternal). It does not leave the Purusha during its transmigration from birth to birth. When Purusha attains Moksha the Linga Sarira becomes one with the Avyakta (Prakriti). Just as a painting cannot exist without canvas or a shadow cannot exist without a pillar, so also Linga Sarira cannot exist without a gross Ahankara and other tatwas, it carries with it as Vasanas the effects of the work of the previous life to another life successively. The Vedantists call these Vasanas as individual Karma. If the Vasanas are Satvapradhana the individual Purusha acquires Vijnana and evolves upwards. If they are Raajasa Pradhana, there will be less wisdom and he may be born as a human being or in any lower grade. But, if the Vasanas are Tamasapradhana, this individual may be born as a tree or a rock along with the Linga Sarira. The same Vasanas are responsible for the Satvika, Rajasika and Tamasika Prakritis of individual men and animals.
When the Purusha gets vivekajnana and so soon as their whole truth about the world dawns upon one’s mind, one sees through the Prakriti and realises its absolute distinctness from Purusha. Thus, he attains release casting off the Lingasarira to be absorbed in the Prakriti.
Such knowledge may be obtainable in the present life or may take many generations. It is the attainment of that Knowledge, that is the aim of life according to the Sankhya.
[II] YOGA
[CONTENTS:- Iswara Pranidhana-Savitarka Samadhi – Savichara Samadhi – Sananda Samadhi – Sasmita Samadhi – Sampragnatha Samadhi – Asampragnatha Samadhi – Different Systems of Yoga – Mantra Yoga – Laya Yoga – Karma Yoga – Bhakti Yoga – Vibhutis, (Miracles) – Conclusion.]
The Yoga view of the goal of life means a long course of discipline to attain that knowledge which gives liberation. The discipline is only briefly referred to in the Sankhya system but it is fully described in the sister system of Yoga and it forms as the eight Angaas of Yoga.
They are 1. Yama – self-restraint – 2. Niyama – observation of certain rules of conduct – 3. Aasana Posture – 4. Pranayama – Regulation of Breath – 5. Pratyahara – Withdrawal of the senses. 6. Dharana – Steadying he mind – 7. Dhyana – Contemplation – 8. Samaadhi – Super-conscious state of concentration in the Aatma or becoming one with Aatma.
As one has to recognise the different levels of fitness of his disciples, a regulated training is found necessary. Of the eight Angas, the first two are intended to overcome the egoistic impulses in the disciple by a preliminary purification of the natural impulses. These lead to detachment (Vairagya). And by constant practice (Abhyaasa), a disciple may rise to the next stage of discipline for the specific cultivation of the power of mental concentration. Aasana, Pranaayama, and Pratyahara, right and steady posture, regulation of breath and withdrawal of the senses from their respective objects are devised to secure control of the physical fame with a view to facilitate the control of the mind. Dharana and Dhyana the next two states of discipline assist in getting a gradual mastery over the fitful mind. In this stage the object chosen for meditating upon may be Saguna, i.e., having definite qualities.
In the Sankhya system, there is no reference to God or Isvara. The meditation is upon the eternal truth of the essential Purusha being different from the Prakriti i.e., Viveka. When success in the final stage is achieved, all operations of the internal organ (Antahkarana) are suspended and the Purusha returns to itself; the disciple then becomes a Jivanmukta. This is the same stage as that of Sthitaprajnaa or Yogayukta described in Bhagavatgita. He remains free from passion and all feeling of pain and pleasure may thereafter continue to live upon the earth, virtually divorced from Prakriti. So far is the Sankhya view.
Patanjali holds a different view. He postulates the existence of God or Isvara over and above that of the Purushas. God is perfect Purusha and serves as a pattern for worship. He resembles a Guru who is an embodiment of the ideal and who out of his abundant mercy sympathises with suffering men and helps them in attaining spiritual freedom, if they only trust him and meditate upon him. Thus, patanjali recognises in addition to the strict Yoga discipline, an alternative `Sukaropaya’, easier method called Bhakti, devotion to Isvara.
ISWARA PRANIDHANA
By Isvara – Pranidhaana – Self surrender to God and communion with him, a disciple may qualify himself to Samadhi without all the elaborate preparation and discipline detailed above.
Patanjali Yoga sutra describes Yoga as Chittavritinirodha’, i.e. control of the functions of the mind. This Nirodha or control may be effected in different stages by concentration.
SAVITARKA SAMAADHI
1. Savitarka – where the object mediated upon is of the gross Mahabhoota having certain qualities for example an idol or a picture
SAVICHAARA SAMAADHI
2. Savichara – Where the meditation is on a subtler level, such as meditation **Aasana of which is invisible.
SAANANDA SAMAADHI
3. Sananda – Where the Satvika element in the Buddhi is more predominant.
SAASMITA SAMAADHI
4. Sasmita – where Satva alone occupies the attention.
These four stages are described in the Samadhi which is called Samprajnata or Sabeeja Samadhi.
SAMPRAJNAATA SAMAADHI
In Samprajnaata Samadhi, the object meditated upon has a form and is therefore called Saguna or Sabeeja Samaadhi.
ASAMPRAJNAATA SAMAADHI
The next higher stage is called Asamprajnata Samaadhi – meditation without form. Absolute Vairagva is the sole means of it. Like the fuel in the fire, the mind gets gradually extinguished through the practice of the Asamprajnaata Samaadhi. At an advanced stage in this, the disciple attains certain Vibhutis such as Omnipotency. But, those who do not care even for these and persist in the Samaadhi attain the realization of the highest self. This is called Kaivalya, Absoluteness, which is the goal of the Yoga philosophy according to Patanjali. Attainment of Yoga by this method of Samaadhi is generally called Rajayoga or Paatanjala Yoga. For further information read Patanjali Yoga Sutra. Translations are available in almost all languages. Refer also Dasgupta’s the study of Patanjali Yoga and Philosophy and Religion, and Sir Radhakrishnan’s Indian philosophy.
DIFFERENT SYSTEMS OF YOGA
The Paatanjali Yoga system is the bed-rock of many other Yougika practices, that are prevailing in this country. In the daily Sandhyavandana (Morning – Midday – Evening prayers) Aasana, Praanaayaama, Anganyaasa, Karanyaasa touching particular parts of the body associating them with different deities – and Dhyaana – meditation along with the recitation of the mantraas, are all derived from the Yoga Sampraadaya.
RAAJA YOGA
Rajayoga which depends upon enquiry (Vichara) and discrimination (Viveka) is not within the reach of ordinary people. Mandaadhikaar i.e., those who do not have sufficient intellectual capacity have recourse to the other methods which are also classed under Yoga.
Thus Yogasastra branches off into Hatha Yoga, Mantra Yoga, Laya Yoga, Karma Yoga and Bhakti Yoga according to the temperaments, capacity and the tastes of the disciples.
HATHA YOGA
Hatha Yoga has for its background the Aasanas and Praanaayama. Two Naadis Ida and Pingalaa run along the left and right side of the spinal column respectively from their base called Moolaadhaara in the sacral region. `Ha’ is Pingala and is also there Suryanaadi, `Tha’ is Ida and is also called Chandra Naadi. `Hatha’ is a proper control of these two Naadis by regulating inspiration and expiration in a suitable manner and by concentrating the mind on the inner Self. Samaadhi Siddhi is thus obtained. This is the ideal of Hatha Yoga. Hatha Yoga is a step for attainment of Raaja yoga. (Refer Sir John Woodroff’s Serpent Power and his other books).
A very subtle channel extends along the centre of the spinal column to the head with an aperture in it called Brahma Randhra’. In the Mooladhara, there is a pent up energy called the Kundalini (Literally coiled up). This energy is set free by Pranayama. It rises step by step through the Sushumna and the Chakraas and Granthis (knots) up to the Brahmarandhra. When this happens, the Yogi attains illumination.
Six chakras or centres are described
1. Mooladhara – in the sacral region 2. Svaadhistana – a little above in the lumbar region, 3. Manipoora – opposite to the naval, 4. Anaahata – near the heart, 5. Visudha – in the throat and 6. Aajna opposite to the junction of the eyebrows.
The Sahasraara or the thousand petal centre (Chakta) is situated inside the skull and Brahma-randhra is situated inside the skull and Brahma-randhra is situated within the Sahasrara and is connected with Sushumna. Through the process of meditation, the disciple transcends the mind and attains enlightenment.
MANTRA YOGA
Mantra Yoga deals with the attainment of Samadhi by the recitation of certain Mantras (sacred formulas) invoking Ishtadevatas (special deities) such as Siva, Naraayaana etc. In invoking deities the disciples perform certain ceremonies and use certain Yantras and Diagrams in which certain letters are inscribed. Sakti or eternal energy is invoked into these letters. The power which lies in the letters and their combinations is illustrated by a simple example. The three letters Ve, Dha and Va by them-selves mean nothing, but when they are put together, the word becomes a curse. Vedhava means a widow. The utterance of this word by way of addressing a man makes him very angry.
On the other hand the letter OM is specially sacred and it is symbolical of Brahman – the Great; it represents the whole Universe. Similarly the symbol Swastika is symbolical of peace. Mantra Sastra is full of symbols into which power is invoked by the Sadhaka.
This is a great science which has to be learnt through a Guru in whom the disciple has absolute faith (Sraddha). Many treatises are now available which give, in great detail, the description of Mantras, and Mudras and so forth. They claim supernatural power of Siddhis and a path to Salvation through this method is called Mantra Yoga. See Darsanas, Text-Book of Aayurveda, Telugu.
These Mantras and Tantras, and Aagamas, thrived during certain periods of Indian History. By these practices the Yogis are said to be able to ward off certain diseases of the body and also to obtain various supernatural powers. But, in course of time, these powers were used by underserving persons for gross material ends. It has therefore led them into disruption. But these are due to fundamental misconceptions of the science.
LAYA YOGA
Laya Yoga aims at the merging of the mind in the object meditated upon. By stopping all the outlets of the mind and by concentrating on he sound audible within one’s ownself, the Sadhaka would hear a series of sounds resembling the Flute, Veena, the Venu, Dundubhi etc. Concentration on these sounds facilitates, fixity of the mind, which in turn enables one to attain Samadhi Siddhi. This Laya Yoga is based upon the Siddhanta that the ultimate origin of the Universe starts with Sabda as Brahman. (See Hatha Yoga Pradipika).
KARMA YOGA
Karma Yoga teaches us that if one does his duties selflessly and properly without expectation of any fruit, he is relieved of all anxieties and there by gets freedom from pain or want. This is the teaching of Bhagvadgeeta and will be considered separately (See Geeta Rahasya by Balagangadhara Tilak)
BHAKTI YOGA
This has been referred to in Patanjali Yoga under Iswara Pranidhana. Bhakti means absolute faith in God, and his unbounded love.
Sarvodharmaan parityajya maa me kam
saranam vraja,
Ahom twa sarva paapebhyo moksha ishyaami
Maa Sachah (Bh. Gita Ch. 18)
If a Saadhaka has absolute faith in God and surrenders himself whole – heartedly to Him, the will be absolved from all sins and will attain salvation. This is the basis of Bhakti Yoga. This Path to salvation is said to be the easiest and is most suitable for Mandadhikaras i.e., those who cannot reach the higher intellectual paths of Raaja Yoga.
VIBHOOTIES
Superhuman powers are acquired by the disciple in the Samadhi state. They are called Siddhis or Vibhootis. A Siddha – i.e. a Yogi who acquires these powers may control the forces of Nature or may even transgress its laws. Some of the miracles attributed to Buddha, Jesus Christ and other saints are due to their yogic powers. To them, they are no wonders. They themselves do not care to perform these magical feats to win disciples and Buddha prohibited the performance of such miracles. A Yogi who is in quest of these magical powers will be tempted to deviate from the main purpose of attaining Moksha. Some Hathayogis mistake the acquisition of these powers as the end and aim of yoga and are thus degraded from ever. The Yoga sutras warn the disciple to beware of the pitfalls and to forge ahead without being distracted by these Vibhutis.
In the third chapter, Vibhuti Pada is mentioned a list of Vibhutis that may be performed by a Yogi by the control application of his mind. These are not to be compared to the magical feats performed by certain Fakirs for amusement and entertainment of the people. These Yogis belong to a lower plane and really do not possess any higher powers. But, those who really possess control over Prana or Vital force can, by a concentrated mind defy the laws of gravitation and can rise above ground so as to float in the air (levitation). Telepathy-seeing things at a distance (Duradarsanam), Telephony (Durasravana) are all the results of concentrated mind. I have known a case of a Yogi transforming a piece of copper wire into pure gold and another Yogi transforming a globule of mercury into pure gold. There was no cheating in those two cases. The gold was tested in one case and analysed chemically and found to be very pure gold in another. Those who perform such feats do not accept any remuneration. They are absolutely free from Raga and Dvesha. There is nothing that they want in this world.
They can transform Prithvi Bhoota into Aakasa. They can recast the atomic structure of substances so that a metal is reduced to its ultimate components (parts) and by reunion of these parts a new substance is re-constructed. One Yogi who is now living at Ellore and who for all appearances looks quite like on an ordinary poor man exhibited at the Ayurvedic Conference held on the 30th March 1942, certain feats of Yoga, which modern Science cannot explain.
(1) His chest normally measured about 30 inches. By inhalation (Puraka) he increased the chest to 44 inches and by exhalation (Rechaka) he decreased it from 30 to 16 inches. The total variation in his chest measurement was 28 inches.
(2) He could stop his pulse absolutely and breath also for some minutes. He brought all his Vital force into his fists and challenged anybody to open them. None of us could open them, yet he did not look very strong. His chest was only 30 inches as stated above. The spiritual powers have no comparison with the strength of the material body. It is Yogabala. Read Sir John Woodroffe’s “World as Mind, Mind as Power”.
(3) All on a sudden he asked the audience “What smell is that? Are you getting any smell of chandan?” Instantly, the fragrance of chandan began to pour forth from his body. People at a distance of twenty yards around him could recognise and exclaim that the smell of chandan was pervading the whole atmosphere. It was there for nearly five minutes and disappeared at his will.
(4) On 29th Dec. 1942 a Yogi, quite a young man aged about 28, performed Varoli in the immediate presence of the President of the All India Aayurvedic Conference, Lahore, where I was present. He sucked through the urethra into the bladder 40 tolas of mercury without any cathetor or tube. He sounded a bugle by sucking air into his bladder just as one does through the mouth or a nostril; the sound of the bugle was heard at the end of the hall.
There will be no end if I begin to describe the siddhis of Yogis. They can stop wild animals by a mere look. According to the Yoga Sutras one may disappear bodily or enter into another body. Refer Patanjali Yoga Sutra 3. 39.
While the Yoga Sutras teach that powers that are indirectly acquired by the Yogi should be neglected, the ordinary man values them greatly and for that reason also he hardly succeeds in acquiring these powers.
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